SPIRITUAL IMPROVEMENT: 

OR 

AID TO GROWTH IN GRACE. '""'^'^^ 



COMPANION FOR THE CHRISTIAN'S CLOSET. 



THAT THE MAN OF GOD MAY BE PEKFECT. — S£. PflwZ. 



BY RAY PALMER, 

Pastor of the Third Congregational Church, Bath, Me. 




BOSTON: 

PUBLISHED BY PERKINS & MARVIN. 
PHILADELPHIA! HENRY PERKINS. 



1839. 









Entered according to Act of Congress, in the year 1839, 

By Perkins &, Marvin, 

In the Clerk's Office of the District Court of the District of 

Massachusetts. 



5 



^ 




CONTENTS. 



CHAPTER L 

Traits of Christian Character, 9 

CHAPTER II. 

Means of Spiritual Progress, 24 

CHAPTER III. 

Growth in Christian Knowledge, . 38 

CHAPTER IV. 
Religious Meditation, 50 

CHAPTER V. 

Relation of Believers to the Redeemer, 62 

CHAPTER VI. 
Contemplation of Christ, 75 

CHAPTER VII. 

Indwelling of the Spirit, 88 

CHAPTER VIII. 
Being Spiritually-minded, 101 

CHAPTER IX. 
Steadfastness in Piety, 112 



4 CONTENTS. 

CHAPTER X. 

God and the World, 123 

CHAPTER XL 

Uses of Temptation, 140 

CHAPTER XXL 

Uses of Affliction, 151 

CHAPTER XIII. 

The Love of Enemies, 164 

CHAPTER XIV. 

Characteristics of the Heavenly State, ...... 177 

CHAPTER XV. 

Perpetuity of Messiah's Kingdom, 189 

CHAPTER XVL 
The Saviour's Prayer, 203 

CHAPTER XVIL 

Same subject continued, 217 

* CHAPTER XVIII. 

Same subject continued, 228 



PREFACE 



The Head of the Church, has made it the 
duty of his ministers, to feed his flock. It is 
of course implied, that spiritual food is need- 
ful to believers; and experience clearly shows, 
that it is only by keeping continually in view 
those great truths which relate to experimental 
piety, that Christians can hope to be trained 
up to the stature of perfect ones in Christ. 

The present day, however, abounds with 
works on practical religion ; and Christian 
improvement may seem hardly to require 
any addition, to the existing materials for 
religious reading. But it has been found to 
be the fact, that religious truth to be kept 
in circulation, must occasionally be reissued. 
Even if nothing new be added, it will be 
the more attractive to the reader, when it 



6 PREFACE. 

puts on a new form and dress. And there 
seems but little danger, in these days of 
outward agitation and excitement, that any 
should be led to pay too much attention, to 
the cultivation of inward piety. 

It has also appeared to the writer of these 
pages, that there is a field, which has been 
entered less frequently than is desirable, by 
the numerous and able religious writers of 
the day. We have, on the one hand, many 
rich and elaborate treatises on Christian doc- 
trine ; and on the other, many excellent popu- 
lar illustrations of Christian duty, connected 
with practical exhortations ; but fewer by far, 
it is believed, than the interests of sound piety 
demand, of those works which hold up to the 
view of professed disciples, those truths, which 
are immediately connected with their inward 
experience, their relations to the kingdom of 
God, and the improvement of their piety. 
It is of little use, to show a Christian by 
illustrations, however pertinent, that he ought 
to feel or act in a particular manner, if that 
truth is not at the same time presented to his 
mind, which is fitted to awaken the desired 
feeling, and to stimulate to the proposed 
action. 






PREFACE. 7 

It is, therefore, attempted in the following 
pages, to do a very little, in this particular 
department of religious instruction ; to offer 
the Christian reader, several views of the 
character which he should bear, of the rela- 
tions he sustains, and of the means of spiritual 
progress ; giving each a turn so practical, as 
to make it bear upon the conscience. The 
chapters are severally brief, that they may 
be read with greater convenience, and atten- 
tion. No effort has been made, to render 
the train of remark so simple as to be un- 
derstood without an effort, nor to season it 
with anecdote, for the purpose of making it 
amusing. The writer believes it to be in- 
cumbent upon Christians, to be men in un- 
derstanding ; and to be willing to use their 
intellectual vigor, in the endeavor to improve 
the heart. 

Bath, May, 1839. 



SPIRITUAL IMPROVEMENT. 



CHAPTER I. 

IF ANY MAN BE IN CHRIST, HE IS A NEW CREATURE. 

The adoption of a system of redemption, Avas a 
new measure in the government of God ; the estab- 
Ushment of a holy kingdom among sinners, Avas an 
event of a new order in the universe ; and in hke 
manner, the introduction of divine grace into the 
soul, is the commencement of a new and peculiar 
character and life. And as the scheme of mercy 
was gradually divulged to created beings, that they 
might rise, by a natural and easy process, to the 
comprehension of the new lessons which it teaches 
in relation to the Deity ; and as it was applied pro- 
gressively to the deliverance of our race, that they 
might clearly understand its nature and design, so 
the work of actual renovation in the soul, advances 
step by step, that the work of moral culture may 
be natural, and the spirit's discipline salutary and 
complete. 

2 



10 TRAITS OF 

It ought not therefore to surprise us, that some 
difficulty should at times occurj in deciding whether 
or not divine grace is implanted in the heart. A 
transformation from a state of sin, to a state of per- 
fect holiness, must, indeed, of necessity, be a matter 
of immediate consciousness. But if the new crea- 
ture exists at first as it were in embryo ; if there is 
need of time, and spiritual nourishment and growth, 
to bring him to the stature of a perfect man in 
Christ, it is but natural that in such a state of 
imperfection, it should occasionally be doubtful, 
whether the new existence has commenced or no ; 
and such, in fact, is frequently the case. The hope 
that true religion has begun within the soul, is 
mingled with distrust and apprehension. Now the 
clouds are parted for a moment, and light from 
heaven breaks in upon the soul ; and again the 
shades return, and discouragement and doubt oppress 
it, the wings of faith are clipped, and the heaven- 
ward ardor of the mind declines. And it is even 
sometimes true, that this dubious, alternating state, 
becomes a habit ; and from the force of habit merely, 
continues to exist, long after there is sufficient evi- 
dence, were it properly considered, to set the quesr 
tion finally at rest. » 

The only way to obviate this evil — ^for that it is an 
evil the bitter experience of multitudes can testify — 
is to attain to clear and definite views of the distin- 
guishing traits which characterize the renovated 
man ; and then, by faithful and impartial scrutiny, 
to ascertain whether or not these characteristics are 
to be found within om^selves. Both these duties it 



CHRISTIAN CHARACTER. H 

is to be feared professing Christians too generally 
neglect. It is much more common to find vague and 
general impressions, than minute and well-digested 
views, of the essential elements of Christian char- 
acter. And faithful self-inspection, is perhaps still 
more rarely to be met with, than accurate experi' 
mental knowledge. 

In the absence of sound knowledge as to the signs 
of true conversion, several pernicious and even dan- 
gerous errors, have obtained no little currency in the 
circles of religion ; — pernicious^ as they are destruc- 
tive of religious peace, and dangerous, as they 
render self-deception easy, and its detection and 
exposure difficult. They needlessly alarm the 
watchful, pious soul, and soothe into false security 
the careless hypocrite. And since the following 
pages are designed to aid the Christian reader, both 
in understanding what he is, and in becoming what 
he ought to be, it will be proper to notice these in 
passing, though at the risk of saying some things 
which may sound familiar. 

An error of this kind, is found in the popular 
opinion, that religion in the ^oul must commence, in 
every case, in one particular manner ; an opinion to 
which the Scriptures lend no countenance, and 
which is wholly at variance with innumerable facts. 
It owes its origin, in general, to narratives, oral or 
written, as the case may be, of the religious expe-- 
riences of others. An individual is esteemed preem^ 
inent for piety. His religious exercises are publicly 
related at the time of his conversion, or perhaps are 
published from his private papers after his decease^ 



12 TRAITS OF 

They are heard or read, as the history of the com- 
mencement and progress of a piety which was 
unquestionably genuine, and the impression is, that 
every one who becomes a true behever, must enter 
on and prosecute his heavenly way, in very nearly 
if not precisely the same manner. The cautious 
Christian finds that his own religious history differs 
materially in many points, and feels discouraged and 
distressed. The uncbnverted man delays the per- 
formance of his duty, till he can approach it by 
exactly the same steps, and in a similar state of 
feeling. To both the error is an injury.^ 
c-> In every case of true conversion, there will of 
course be found repentance towards God, and faith 
in Jesus Christ. But a very great variety of views 
and feelings, may co-exist with the upspringing 
of penitence and love within the soul ; a variety 
founded on differences of knowledge, strength of 
mind, animal excitement, constitutional tempera- 
ment, and other causes. Often the distinctive 
character of the religious exercises of an individual, 
may be traced to the particular truth which first 
arrested his attention. A person hears, for instance, 
a sermon on the corruption of our nature. It leads 
him to a search into the depths of his own heart ; 
and he obtains the most affecting views of his 
inward vileness and depravity. It will be very 
likely to follow as a consequence, that deep self- 
loathing will predominate in his experience ; not 

* It is not intended here, to condemn the histories of Christian 
character and life, but only to point out an error, into which they 
sometimes lead. 



CHRISTIAN CHARACTER. 13 

only when he actually becomes a Christian, but 
ever afterward. Another first receives impression 
from the truth that God is love ; and his heart is 
melted by the rays of goodness. And while he feels 
his guilt and ill desert, he feels still more intensely, 
the glorious grace of God in Christ. His leading 
exercise, both in the beginning and the progress of 
the Christian life, will be likely to be praise ; praise 
in view of the unveiled excellence of Deity, and of 
the incomprehensible wonders of redemption. An- 
other, roused from the sleep of sin by the blast of 
Sinai's trumpet, Avill be filled with fearful apprehen- 
sion of the wrath of God ; and in accepting the 
conditions of the gospel, is chiefly occupied with 
the idea of fleeing from the wrath to come. In 
some such way, a particular view of truth, may give 
a cast to the entire religious history. 

The fact that the experience of an individual in 
religion, therefore, does not accord in some particulars 
with that of others, is no decisive evidence that it is 
either seriously defective, or spurious altogether. 
The first act of the renewed, submissive soul, may 
be an act of self-abasement, of thanksgiving, of self- 
denial, or of active duty ; it is immaterial which, so 
that the life of holiness be but begun. 

Another error, still common though frequently 
exposed, is a reliance upon dreams, or sudden im^ 
pulses or recollections, as evidences of a transforma- 
tion of the soul. In the days of miracles, and 
before there was a written word to guide men^ 
impulses and visions, were indeed employed by God 
in the communication of his will ; but always in 
2^ 



14 TRAITS OF 

such a way, that they were known ivith certainty to 
be from him. We have now the holy Scriptures, 
by which to test our characters ; and the age of 
miracles is past. And to repose our hopes on the 
fancies of the mind, when not under tb^ control of 
reason, is to rest on a basis wholly unsubstantial. 
The recollection of a Scripture sentence, may pre- 
sent to the mind a truth, in view of which it may 
be melted to contrition, or encouraged to the exer- 
cise of faith in Christ. But the fact that it was 
suddenly or unexpectedly remembered, gives us no 
warrant to conclude that it came in a special sense 
from God. The Scriptures never exhort us to look 
for any such evidence of a new creation ; nor does 
experience teach that such a ground of hope can 
safely be relied on. The same may be said of 
strong impressions on the senses. When the soul, 
by a real submission of itself to God, passes from a 
state bordering on despair to a state of hope and 
love, it does indeed, in a figurative sense, pass from 
darkness into light : there is a transition of feeling, 
sudden or gradual as the case may be, which this 
language appropriately describes. The gloom of sin 
begins to leave the soul, and glimpses more or less 
clear, of the excellency of God in Christ, are caught 
by the just now cheerless mind. But when in ad- 
dition to this spiritual process, there is supposed to 
be a sensible manifestation, we are not authorized to 
regard it in any other light, than as an effect of 
strong physical excitement. It cannot safely be 
regarded as any evidence, either for or against the 
renovation of the soul. True piety is intelligent 



CHRISTIAN CHARACTER. 15 

and reasonable : its existence may be determined by- 
clear and certain tests : it has no need therefore to 
rely on what is visionary or uncertain. 

Equally erroneous is the opinion entertained by 
many, that to have experienced a great degree of 
joy or hope, and great occasional fervor in the dis- 
charge of religious duty, is a convincing proof of 
true conversion. Let a criminal, condemned to die, 
be made to believe that the Governor has granted 
him a pardon, and he will naturally be filled with 
joy at the thought of recovered liberty, and will feel 
grateful towards the magistrate for his imaginary 
clemency. So let a soul oppressed with sin, adopt 
the opinion that God has granted it forgiveness, 
and just as naturally will it be filled with rapture, 
and with pleasant thoughts of God. So far, then, 
as exstacies of mind arise merely from the belief 
that God is favorably disposed to us, they afford no 
evidence in relation to our spiritual state, since the 
same consequences would follow this belief, whether 
founded in truth or in delusion : and our occasional 
ardor in religious duties, may in like manner, arise 
from selfish and interested views, or from temporary 
animal excitement. On these, therefore, we cannot 
safely rest our confidence. 

The supposition that to be able to fix precisely 
the time of supposed conversion, is a proof of a gen- 
uine change, is another often corrected, but prevalent 
mistake. If the love of sin gives place in the soul 
to the love of holiness, there must of course be a 
specific moment, in which the event occurs; and 
no doubt the time of its occurrence, is often known 



16 TRAITS OF 

with certainty. Yet many supposed conversions 
whose date is accurately fixed, prove spurious in the 
end ; while many persons, on the other hand, who 
cannot fix upon the day on which they were re- 
newed, give evidence which cannot be resisted, that 
they are under the influence of holy principle, and 
that the image of God is on their souls. Whether 
you can tell or not, when you received forgiveness, 
has, therefore, no important bearing, on the question 
whether you are or are not really forgiven. 

What then is the essential truth? Let us en- 
deavor to state it in a simple and comprehensive 
manner. 

Of the genuine evidences of a real transformation 
of the soul, we may name as first in order, a hearty 
self-renunciatiom This state of mind, is something 
widely different from that show of meekness, which 
manifests itself in frequent avowals of demerit, and 
the affectation of humility. It is the sincere abase- 
ment of the soul, occasioned by a clear discovery of 
its own deep defilement ; of its unfitness to enjoy the 
favor or perform the will of a holy God • of its utter 
inability to deliver itself from the condemnation and 
the power of sin ,* and of its desert of divine dis- 
pleasure and rejection. First and most of all, it 
manifests itself in the secret closet, and under the 
conscious searching of the eye that penetrates the 
heart. There it pours forth the tears of true contri- 
tion, breathes out the sigh of ingenuous grief and 
shame, feels and deplores its worthlessness, and 
confesses that in itself it finds no ground of help or 
comfort. Before the world, it shows itself in ha- 



CHRISTIAN CHARACTER. 17 

bitual self-distrust ; in readiness to be reproved or 
counselled ; in giving preference to others ; and in 
the various acts which indicate, without display, an 
unaffected lowliness of mind. Such a disposition, 
is not an inmate of the natural heart ; it is the fruit 
of the Spirit's influence on the soul, producing some 
just sense of the odiousness of sin, of the excellency 
of holiness, and of the perfection of the law. It is 
a trait of the new creature. 

As a second mark of renovation, we may men- 
tion a confiding submission of the soul to Christ, as 
its Saviour, Advocate and King. The natural heart 
cannot relinquish the idea of merit ; and so it relies 
not on Jesus as a Saviour. It has no sense of its 
own unfitness to approach Jehovah, and hence it 
rejects an ofiered Intercessor. It is under the su- 
preme control of selfishness, and therefore it refuses 
to acknowledge his authority. But the heart that 
is renewed, falls with its load of guilt before the 
cross, and rests its hope of pardon, on the great 
atoning Lamb. It believes that Christ is able to 
deliver ; it believes that he is willing ; and it takes 
him at his word, and commits to him the keeping 
of the soul. It loves to view him as its great High 
Priest, having offered once for all a sacrifice, and as 
having now entered the true tabernacle, heaven 
itself, to plead the efficacy of the atonement. It 
rejoices that he sits a King in Zion ; and delights 
to recognize him as its Lord and Master, entitled to 
command its love and service, to appoint its lot, and 
gratify or thwart its wishes, and to use it for his 
glory. This is receiving Christ as he is offered in 



18 TRAITS OF 

the gospel ; it makes him to the soul, all its salva- 
tion and all its desire. It is a distinguishing char- 
acteristic of one who has been born again. 

A third evidence that the soul has truly been 
renewed, is habitual delight in God, and in holiness 
wherever seen. Love, says an Apostle, is the fulfill- 
ing of the law ; but it has no place in the mind 
while yet unsanctified. There is nothing there, 
which is not instinctive simply, or directly selfish ; 
and an emotion of such a character, is unworthy of 
the name. When the penitent believing soul, turns 
its eye which the Spirit has enlightened, on the 
spotless perfections of the Deity ; when it dwells on 
his transcendent purity, his changeless truth, his 
unbending justice, his unsearchable wisdom, his 
diffusive benevolence, his amazing grace and con- 
descension; it feels as though basking in a sun 
whose glory surpasses admiration, and whose beams 
are blessedness itself. It can say, with David, 
< There be many which say who will show us any 
good : Lord lift thou up the light of thy counte- 
nance upon us ! In thy presence there is fullness of 
joy.V It cannot choose but love, what is so infinitely 
attractive. It longs for a perfect vision, that it may 
look with intenser gaze, and feels that it never shall 
be satisfied till filled with the fullness of God. 

Of course the mind that is in the exercise of such 
affections towards God, delights also in his children, 
in whom is seen his image. It feels a perfect sym- - 
pathy of heart with them. It regards them as its 
friends and kindred, and their society as one of its 
choicest comforts.. It prays for their prosperity, pud 



CHRISTIAN CHARACTER. 19 

prizes their welfare as its own. And, like the 
Psalmist, it can truly say, ^ In thy saints, the excel- 
lent of the earth, is my delight.' 

And under the influence of love to God and holi- 
ness, the truly pious soul, sends out its wish of 
deepest fervor, that all may see and properly appre- 
ciate, what is so excellent and beautiful in its 
esteem. This is a natural and necessary exercise of 
holy love ; it is the love of what is intrinsically 
good, taking a practical direction, and becoming a 
pervading spirit in the heart. 

Now this delight in holiness, as seen in God and 
in his people, and as made manifest in the desire for 
its difl^usion, is unerringly characteristic of the re- 
generate soul. Nature has nothing that resembles it 
at all. 

A fourth sign of true religion in the soul, is an 
habitual spirit of devotion. Where love to God 
exists, it will not long be unexpressed. Love, de- 
lights not merely in the abstract contemplation of 
its object, but in intimate communion with it. If 
the heart is truly fixed on God, since he has conde- 
scended to grant to the regenerate this privilege of 
friendship, it will desire to express to him its deep 
emotions of reverence, admiration, and aff"ection ; to 
breathe out in his ear its gratitude and praise ; to 
ask counsel of his wisdom, forgiveness of his grace, 
and strength of his plenitude of power. Such a 
desire, will lead to the daily and sometimes even 
hourly, rising of the soul to God on the wings of 
faith and prayer. Devotion, is to the spiritual mind, 
what breath is to the body; its element of life. 



20 TRAITS OF 

The natural mind, may seem at times to be devout ; 
but the semblance is shown to be a semblance only, 
by the fact that it occurs but on particular occasions, 
and is the product of excitement. In a renovated 
soulj the spirit of devotion never quite expires ; and 
hence, its existence, is at once the supporter and the 
proof of spiritual life, as respiration, is the means 
and evidence of the vitality of the body. Just so 
far as you possess a spirit really devout, you possess 
the spirit of the heavenly world ; and of course, 
have reason to believe that you are meet to be a 
partaker of the inheritance of the saints in light. 
And just so far as this is wanting, have you reason 
to apprehend that you are not an heir of heaven. 

A fifth evidence of a regenerated heart, is practi- 
cal obedience ; a readiness to learn and do the will 
of God. ^ If ye love me, keep my commandments,' 
says our Saviour. He who is born of God, delights 
in the law of God, as a rule of duty. He is thank- 
ful that he is thus made acquainted, with the way 
in which he may please one, who is the object of 
his supreme affection. He has settled the point, 
that the will of God shall be his will ; that the 
kind, and gentle, and forgiving disposition, which 
he knows that God approves, shall reign in him ; 
that he will do good with a pure heart, according to 
the precept; that he will no more ask, What is 
agreeable to me ? but. What is duty ? and that duty 
shall promptly be performed, whatever crosses it 
may be needful to take up, whatever sacrifice and 
suff"ering to encounter. And having deliberately 
adopted these principles of action, he strives with 



CHRISTIAN CHARACTER. 21 

earnestness and constancy of effort, to carry them 
out in holy living daily. An miregenerate man, 
may perform very many of the outward acts which 
the law of God requires, Avhen to do it is convenient 
and agreeable ; but as he has no established purpose 
to perform his duty universally, if any duty is un- 
pleasant he neglects it. He has no idea of self- 
denial, for the sake of doing right ; no disposition to 
be crucified with Christ. The habit of holy obe- 
dience, in the spirit of self-sacrifice, is therefore, a 
sure and distinguishing characteristic of the new 
born soul. 

To repeat in short what we have said. The soul 
that is really renewed, renounces self — confides in 
Christ — delights in God and holiness — lives in the 
spirit of devotion, and in conscientious obedience to 
the divine commands. 

Now, therefore, reader, it remains, if you would 
know yourself, that you bring your hopes faithfully 
to trial. Come then and see, what in a sober judg- 
ment of your case, appears to be your character and 
state. Lay your professions and your hopes aside, 
while you deliberate ; and rely on no false proofs of 
piety. Be willing to stand or fall, by the clear and 
certain tests, which are drawn from the word of 
God. 

Do you possess a broken and a contrite heart ? 
We do not ask if you suppose you once possessed 
it : do you possess it now ? Do you habitually feel 
that you are an unworthy ruined sinner ; that you 
have been ungrateful and disobedient to the God of 
love ; that you have no claim upon his favor, but 
3 



22 TRAITS OF 

deserve his indignation ; that you have often grieved 
his Holy Spirit, and failed to profit by his grace ? 
Do you abase yourself before him, and renounce all 
self-reliance, and deeply realize that in his pure 
mercy only, can you hope ? 

And do you then, rely on Christ alone ? Do you 
behold him as the Lamb of God ; intrust your soul 
to him to be purified and saved ; resort to him as 
your kind and faithful advocate ; confess him as 
your Lord and Master ; and joy to think that you 
are his and not your own ? 

Do you delight in God as the centre of all excel- 
lence, glorious in holiness, just in judgment, perfect 
in government, and absolute in authority and power ? 
Do you find his presence light and peace, and his 
absence gloom and sorrow? Do you love those 
who bear his image notwithstanding their defects? 
And do you earnestly desire, that all may know the 
blessedness of being owned of Him ? 

Do you walk with God in a devout and heavenly 
spirit? You are often occupied with necessary 
duties; but do your thoughts when set at liberty 
return to him as their chosen place of rest? Do 
you find ^rour mind often engaged in holy aspira- 
tions, and your heart, breathing at times something 
of the atmosphere of heaven? Do you love the 
place of prayer, and find divine communion sweet ? 

And finally, do you faithfully perform the duties of 
a holy life ? Are you consistent in your conduct — 
meek and peaceful in your temper — strictly just in 
your transactions — liberal and diligent in doing 
good— careful to honor God in your families and 



CHRISTIAN CHARACTER. 23 

before the world — ardent and self-denying in your 
efforts for the salvation of lost men, and the coming 
of the Redeemer's kingdom ? 

Ponder all these questions carefully. If you find 
that these marks of the new creature are more or 
less clearly manifest, you have a valid reason for 
the hope you cherish. If you find them altogether 
wanting, the new spirit is not in you, and you are 
yet in sin. Not every one that saith, Lord, Lord, 
shall enter heaven. Oh, doom not yourself to dis- 
appointment. Dig deep and build upon the Rock 
of ages : that when the day of wrath shall come, 
and the refuges of lies are swept away, you may 
have a covert from the wind, and a shelter from the 
tempest. 



CHAPTER II. 



GROW IN GRACE. 



As the commencement of religion in the soul, 
is the beginning of a new and pecuhar character, 
so is itj also, an introduction to new and peculiar 
duties : or rather, it leads the renovated man to 
address himself to the discharge of duties, to which 
he had never before directed his attention. The 
previous question being now decided, that holiness 
shall henceforth be his leading object of pursuit, he 
feels it to be incumbent on him to inquire, how he 
can most successfully wage war with unholy in- 
clinations, oppose the power of sinful habits, and 
subdue every energy of mind and body, to the 
obedience of Christ. This inquiry the Scriptures 
enjoin it on him to propound, and to prosecute with 
diligence. And when the appropriate means of 
bringing to maturity his Christian character, have 
been discovered, they urge him to apply himself, 
with persevering labor, to the Avork of growth in 
grace. 

On this subject, as well as on that of Christian 
character, there is doubtless among those who pro- 



SPIRITUAL PROGRESS. 25 

fess religion, a want of clear and discriminating 
views. Some seem to think, that if they find 
within themselves good evidence of true conversion, 
they have little more to care for in relation to them- 
selves. Others apparently suppose, that their reli- 
gious progress, must essentially depend on outward 
influences ; that it must be accelerated or retarded, 
according as circumstances may be favorable or 
otherwise. And comparatively few, appear to have 
a practical conviction, that although spiritual life 
within the soul is originated and sustained by God, 
it still demands, as a thing which is absolutely 
indispensable, the faithful use of means, both in its 
origin and progress. Hence not a few who bear 
the name of Christ, are moral idlers. They wait 
for wind and tide, and never use their oars. If they 
find themselves borne onward without much care or 
effort of their own, they are rejoiced ; if not, they 
think themselves unfortunate, and wait and hope 
for better days. 

But though the divine Spirit is the author and 
the finisher of the sanctification of believers, the 
work is done in no such way as to dispense with 
their own eff'orts. If it is his to work in them both 
to will and to do, it is theirs, to work out their own 
salvation with fear and trembling. It has pleased 
God to regard the laws of our moral nature in the 
communication of his grace. He bestows it in such 
a manner, that it is seen to be as iniieparable from 
faithful, well-directed eff*ort, as though it resulted 
from such efibrt as its legitimate and proper fruit. 
It is therefore, just as necessary to search out, and 
3* 



26 MEANS OF 

diligently to use, the proper means of moral progress, 
as though the whole were the work of man ; while 
on the other hand, the same conviction of depend- 
ence should be cherished, as thovigh the whole 
were the work of God. In this way, every one 
may understand by his own experience, the paradox 
of Paul, 'when I am weak, then am I strong.' 

The interesting question then arises, What are 
the means of spiritual improvement ? The follow- 
ing suggestions are submitted. 

1. Obtain a clear and definite idea, of what, as a 
child of God, you ought to be ; and keep it habit- 
ually before your mind. 

Imagine to yourself a being, coming up in all 
respects to the Scrij)ture rule of duty, and realizing 
the morally sublime conception, of an absolutely 
perfect man. He sets the Lord always before him ; 
and in the view of the brightness of the divine 
glory, his emotions are like those 

" Of the rapt seraph that adores and burns." 

He delights in the law of God, and obeys it per- 
fectly in every action. And not only in every 
action, but in every purpose which he forms. And 
not only in every purpose, but in every emotion and 
affection of his heart. Pure and lovely as an angel, 
and active to the full extent of his capacities, he 
sheds an atmosphere of blessedness around him, and 
is to all within his reach, a minister of mercy. 

Such a being, ought you yourself to be. Such, 
obedience to the law of God would make you. 
The gospel too, as truly as the law, enjoins on you 



I 



SPIRITUAL PROGRESS. 27 

such perfectioiij as the standard of your duty. ' Be 
ye therefore perfect, even as your Father who is in 
heaven is perfect,' says the Author of salvation. 
This is the mark toward which you are to press ; 
this the model by which you are to mould your 
character. Placing it habitually before you, will 
serve on the one hand to awaken your desires, and 
stimulate your efforts, to attain the full measure of 
a perfect man in Christ ; so that though you do not 
reach the excellence at which you aim, on this side 
heaven, you will be urged towards it, at no linger- 
ing pace. While on the other hand, by bringing 
your character to such a test, you will be able 
clearly to discover your deficiencies and sins, and 
thus to learn the great lesson of penitence, humility, 
and faith. You mark the growth of the body, by 
weighing it in the balance ; you should weigh the 
soul in the balance of the sanctuary. 

2. When by comparing yourself with the perfect 
idea of Christian character, you discover your defi- 
ciencies and errors, do not excuse, but resolutely 
labor to correct them. 

If the number of those is small, who learn their 
own faults of temper or of conduct, still smaller is 
the number, who without any self-indulgence, 
determine on improvement. Ah ! it is too true, says 
one, that I am negligent in that particular duty ; I 
know I should perform it : but none are altogether 
perfect — we cannot be expected to be free from 
faults — ^and others have their sins of negligence as 
well as I. Yes, says another, I acknowledge that I 
sometimes manifest unchristian feelings; and am 



28 MEANS OF 

mortified to think that I do not rule my spirit better : 
but my temper is by nature violent — and my passions 
quick — and some allowance doubtless should be 
made. I well know, adds a third, my easily beset- 
ting sins ; and it distresses me to think that I so 
easily commit them ; but I do resolve against them, 
and cannot but hope that they will not always 
continue to annoy me. But is it not folly. Christian 
reader, to suppose, that you ever will correct your 
faults, while you find an apology for their existence ? 
You admit that you neglect a duty ; and that you 
ought not to neglect it : then if you do not immedi- 
ately perform it, you plainly deserve, like the servant 
that knew his Master's will and did it not, to be 
beaten with many stripes. You have an ungovern- 
able temper ; you confess it — and cast the blame on 
nature. But your confession does no good, while 
you leave the evil uncorrected ; it only proves, that 
you sin against the light of conscience. And nature, 
that implanted passions in your breast, bestowed 
reason also to control them; and the Scriptures 
command you, to subdue them into the meekness 
and gentleness of Christ. But you feel the evil of 
your inconsistencies, and make resolves for their 
correction, though you own you often break them. 
And of what avail are resolutions made only to be 
broken ; yes, — even made in the expectation and the 
conscious certainty that you will break them ? 
They are arts to quiet conscience : nothing more. 
The great truth, which ought to be written on the 
palms of your hands, yea, on the tablet of your 
heart, is this : 'All sin, in all persons and at all times, 



SPIRITUAL PROGRESS. 29 

is wholly mexcusable.^ If you will do wrong, 
however powerful the temptation, let your mouth 
be stopped ; let conscience scourge you ; and bear 
the indignation of the Lord with the consciousness 
that you deserve it. Bring yourself to feel, that this 
is your proper course ; and then you will not only 
know, and confess, and resolve against your sins, but 
what is of infinitely greater consequence, you will 
forsake them. No sooner will you discover a defect 
in your spirit or your life, than you will set yourself 
to remedy it at once ; and will not rest, till your 
purpose is accomplished. Thus, your Christian 
character will constantly and steadily improve. 

3. Place it before you daily, as a definite object, 
to cultivate each particular Christian grace. 

Every Christian will readily admit, that the fruits 
of the Spirit — ^love, joy, peace, long-suff*ering, meek- 
ness, gentleness and faith — ought to be brought forth 
in him ; and most, probably, see the necessity of 
direct and patient eff*ort to bring them to perfection. 
But here is the radical mistake. It is attempted to 
improve the character in mass ; the attention is fixed 
on no particular point ; goodness in general, and not 
specific forms of goodness, it is attempted to attain : 
and hence, however honest or diligent the effort, 
there is at least a partial failure. One might as well 
attempt to read, without attention to the nature and 
the powers of letters, and the principles on which 
syllables are formed, as to learn to practice holiness, 
without attempting in detail, to acquire the elemen- 
tary virtues of which holiness consists. For as words 
are the result of letters and of syllables combined, 



•30 MEANS OF 

SO holiness is but the aggregate of individual graces 
harmoniously blended. Fix it, therefore, in your 
mindj that while you root up one by one the Aveeds 
that may infest your spiritual garden, you must also 
watch the progress of each flower, and train and water 
each, with an individual care. In this way, you may 
easily combine in due proportion the elements of 
Christian excellence. You will be able to see that 
no grace is overlooked, and left to suffer by neglect. 
If faith is weak, you will strive to bring it into 
exercise ; if love declines, to kindle it into a flame ; 
if meekness and gentleness be wanting, to copy the 
mild and lowly spirit of the Saviour. And on the 
whole, you will make advances, though it should 
be but slowly, and exhibit religion in something of 
its symmetry and beauty. 

4. Familiarize your mind with spiritual things. 
Even in relation to the things of sense, an intimate 
acquaintance is necessary, in order to sustain the 
feeling of interest in our hearts. Let the mostx 
devoted lover of the world, be long secluded ; let him 
be withdrawn, for instance, by protracted illness, 
from his accustomed scenes and occupations, and 
they gradually lose their hold upon his mind ; his 
conceptions of the enjoyment they afford, become 
less vivid ; and he finds it necessary, if he returns 
to them again, to make an effort, in order to renew 
his former ardor. Much more is this the case in 
spiritual matters. Revelation opens to the soul a 
view of its own immortal nature ; of its relation to 
a purely spiritual God, and to an invisible and endless 
state of being ; and of enjoyments to be gained and 



SPIRITUAL PROGRESS. 31 

miseries to be shunned, which he beyond the reach 
of sense entirely. In order clearly to apprehend 
these truths, it is not only necessary to read the 
Scriptures, but to study them, profoundly and with 
deep reflection ; to drink in the very spirit which 
they breathe ; and to make the thoughts which they 
express our own. When this is done, the things 
unseen become realities to us ; our faith seems 
changed to sight ; we converse with God and angels ; 
we discern the glories of the heavenly world, and 
the sorrows of the world of darkness ; we see what 
are our real interests, what the noblest objects of 
pursuit, what the only joys to which it becomes us 
to aspire. Then eternal things are controlling in 
their influence ; they draw our hearts away from 
earth ; and God, and Christ, and heaven, engross in a 
good degree the affections of our souls. But no 
sooner do we begin to neglect the Scriptures, or to 
read with carelessness, and to grow forgetful of 
heavenly meditation, than sensible things obtain 
ascendency, and all that is spiritual grows dim and 
indistinct upon our view ; and our thoughts, if 
occasionally turned in that direction, are perplexed, 
laborious, and obscure. Expect not therefore, reader, 
to feel the influence of things divine upon your soul, 
drawing you onward toward greater and greater 
holiness, unless you habitually keep up an intimate 
acquaintance with the truths which God has gra- 
ciously revealed, and with the objects which are 
seen by faith. Be spiritually minded; rise above 
mere sense ; let God, redemption, holiness, and 
glory, be familiar to your thoughts, and religion v/ill 



32 MEANS OF 

be to you a blest reality ; and the little light which 
now is glowing in your soul; will steadily grow 
brighter unto the perfect day. 

5. Take frequent opportunities of Christian inter- 
course, with reference to mutual improvement. 

In the prosecution of an arduous enterprise, noth- 
ing affords encouragement and stimulus like sym- 
pathy and co-operation. In the affairs of life, men 
understand this perfectly. They who embark in a 
common undertaking, and encounter the same toils 
and dangers, delight to commune together of their 
difficulties, to recount their victories, and to profit 
by each other's experience and wisdom. So should ] 
it be with Christians. They live for the same great \ 
object, they suffer similar trials, they cherish similar ; 
hopes, and are moved by similar affections and 
desires. How natural, then, that they should com- 
mune together by the way ; that they should rejoice ' 
and weep together ; that they should frankly ask . 
and impart advice ; in short, that they should bear j 
each other's burdens, and excite each other's zeal. 
What aid may they derive from such communica- 1 
tion ! And how, by pursuing such a course, would 
they find their sympathizing souls knit together in 
the bonds of holy love ! ' 

Try then the experiment and see. You often 
meet with some particular trial ; you think it is 
wholly peculiar to yourself; and your desponding 
heart is sometimes ready to conclude that God is 
more indulgent to others than to you, or to doubt 
your interest in his favor. Go to your Christian 
friend and unfold your feelings freely. Ah! he 



SPIRITUAL PROGRESS. 33 

replies, when you have finished, you have described 
my case precisely ; and I too thought that none were 
tried like me ; but I begin to believe that the saints 
have common sorrows, as well as common joys. 
You consult together as to the means of overcoming 
difficulties ; you join your prayers for wisdom and 
for strength ; you talk of the final rest, and of the 
great reward of faithfulness, and encom^age one 
another by recurrence to the promises ; and you go 
away to run the Christian race with new energy and 
resolution* 

You may not, then, neglect a means of grace 
which is of so much consequence. You will deserve 
to walk in darkness if you do. You will have cares 
of which you might be lightened, fears which are 
without foundation, and tribulation when you might 
have peace. 

6. With a humble sense of insufficiency, go daily, 
and with a fervent spirit, to the throne of grace. 

It is the Spirit that sanctifieth : unless his breath- 
ings swell our sails, we can never make our way 
across the stormy sea that lies between us and 
heaven. But of the divine fullness may we all 
receive. God hath pledged himself to hear his own 
elect, who cry day and night to him, and to send 
them timely succor. 

" Prayer ardent opens heaven : lets down a flood 
Of glory on the consecrated hour, 
Of man, in audience with the Deity." 

And besides that prayer procures direct supplies of 
grace from heaven, it brings the soul into a holy 
4 



34 MEANS OF 

atmosphere, and under influences the most pure and 
salutary. It breaks, for the time at least, the spell 
of worldlinessj strips off the delusive charm of sin, 
and swallows up the thoughts of time, in the con- 
ceptions of eternity. The spirit beholds the glory 
of the Lord, and feels its transforming influence. 
It has fellowship with angels and archangels in their 
worship, and aspires to a participation in their rap- 
tures. When therefore it comes back again to 
mingle with the world, it feels more than ever that 
it is not of the world ; and thus it grows in meetness 
for its heavenly home. 

If indeed you are a Christian, you have experienced 
this in some degree, and you may experience it yet 
more. Let your soul delight itself in God and your 
expectation be frorri him. Wait on him, that your 
strength may be renewed. Let your closet be the 
dearest spot on earth — never, never to be forgotten 
or neglected. There let the tears of penitence, the 
smiles of hope, the cheerful views of faith, the 
kindling flame of love, and the genial showers of 
grace, refresh and gladden you from day to day* 
Thus shall prayer be to the graces of the Spirit in 
your heart, as water to the flowers ; it shall preserve 
them ever fresh and beautiful. 

7. Engage with real self-devotion in the work of 
doing good. 

Of course we mention this in connection with the 
present subject, not as a duty which you owe to 
others, but simply to yourself Holy action is indis- 
pensable to the expansion and the discipline of the 
moral powers, and equally so to the existence of 



SPIRITUAL PROGRESS. 35 

elevated moral feeling. Without it, meditation 
soon degenerates into dreaming mysticism, and 
devotion becomes a fruitless superstition. As right 
affections prompt to beneficent action, so on the 
other hand beneficent action kindles right affec- 
tions ; and he who is diligently engaged in blessing 
others, usually finds little difficulty in preserving in 
himself a proper spirit. 

And happily for us, never since the world began, 
were there the same facilities for doing good as 
now. New means of moral influence have been 
devised, new plans have been proposed and tested 
by experience, ncAV fields for individual or combined 
exertion have been examined and laid open; and 
every one, either in connection with others, or by 
his private efforts, can do much for the temporal, 
and still more for the spiritual welfare of mankind. 
This means of growth in grace is then within the 
reach of every Christian, from whatever else he may 
by circumstances be debarred; and it is a means 
peculiarly efficient. 

Go out daily to mingle with the world, with the 
fixed determination to make those who feel your 
influence happier and better, and you will find that 
it is so. Go visit the fatherless and the widow in 
their affliction ; relieve the wretched and the needy ; 
warn faithfully the careless sinner, and take the 
thoughtful by the hand and lead them to the cross 
of Christ ; labor zealously, and by every proper 
means, to spread salvation through the world ; in a 
word, be steadfast, unmoveable, always abounding 
in the work of the Lord, and you will find thaj. 



36 MEANS OF 

your holy endeavors will rapidly elevate the tone of 
piety within. You will catch something of the 
angelic spirit With a conscience void of offence 
you will approach to God ; and you will find less 
and less occasion to groan over the coldness and 
formality of your devotions. You will have no 
time left to be spent in sin and folly ; and the power 
of temptation over you, will therefore be diminished. 
And thuSj following the example, you will be ena- 
bled more and more to breathe the spirit of him who 
went about doing good. 

^nd noWj reader, do you mean to obey the divine 
command to grow in grace ? Are you resolved that 
conformity to God, shall be your first and highest 
object of pursuit ? Can you then suffer yourself to 
think that you are as holy, as, all things considered, 
can reasonably be expected ? Can you leave your 
spiritual progress to accidental influences, and feel 
as though it depended more on times and circum- 
stances, than, under God, on your own exertions ? 
Do not deceive yourself. To grow in grace, is a 
duty which is solemnly enjoined on you ; the means 
are placed within your reach ; and you can use them 
if you will : and it is your urgent duty, daily and 
with the utmost diligence, to prosecute the work 
which God has given you to do. You cannot omit, 
steadily and perseveringly to pursue the course 
which has been indicated, without proving treacher- 
ous to your covenant obligations, reflecting dishonor 
on your Lord and Master, and grieving the Holy 
Spirit of God whereby you are sealed to the day 
of redemption. If you will leave your Christian 



SPIRITUAL PROGRESS. 37 

progress to accidental influenceSj if you will take 
no pains to be renewed thoroughly in the spirit of 
your mind, and are willing to exhibit an inconsistent 
character before the world ; you must expect to en- 
counter doubts and fears, the reproaches of your 
conscience, the hidings of God's face, and the pity, 
and perhaps contempt, of the openly irreligious. 
These are the proper fruits of the life you lead, and 
you must anticipate them as a thing of course. On 
the other hand, if you are faithful to God and to 
yourself, you will reap a rich reward of inward 
peace, will live under the conscious smile of God, 
and will compel even those who neglect religion, to 
respect your firmness and integrity. Let growth in 
holiness, then, be the great business of your life. 
Engage in it understandingly, and with steadfastness 
of purpose. Remember that for an incorruptible 
crown you strive, and see to it that you do not lose 
it at the last. 



4# 



CHAPTER III. 

THEREFORE, LEAVING THE PRINCIPLES OF THE DOC- 
TRINE OF CHRISTj LET US GO ON UNTO PERFEC- 
TION. 

As sin deranges and impairs the human intellect, 
and thus betrays the mind to error, a return to 
holiness and growth therein, might naturally be 
expected to restore the healthful action of the pow- 
ers, and to facilitate the discovery of truth. And 
such is found to be the fact. Growth in grace, 
prepares for growth in knowledge ; and hence the 
latter is enjoined in immediate connection with the 
former, in the Scriptures. ^ Grow in grace,' says 
the inspired Apostle, ^ and in the knowledge of our 
Lord and Saviour ; ' and ' leaving the elements of 
Christian doctrine, let us go on to perfect knoAvl- 
edge.' 

It might strike us at first view, as almost or quite j 
impossible, to receive a Christian education and pass 
our lives under the influence of gospel institutions, 
without becoming thoroughly acquainted with reli- 
gious truth. We learn the letter of revelation from 
our childhood. With many not a week can pass, 



CHRISTIAN KNOWLEDGE. 39 

with no inconsiderable number not a day, in Avhich 
either by reading or by hearing, the doctrines and 
precepts it inculcates are not distinctly presented 
to the mind. And when the rays of truth, are thus 
either directly or by reflection, thrown incessantly 
upon our mental eyes, it would indeed appear a 
matter of necessity that there should be perception. 

There is but too much evidence however, that 
few, even among Christians, advance beyond the 
elements of sacred knowledge. Here, as well as 
elsewhere, it is easier to be smatterers, than to be 
thoroughly informed. It is far less laborious to 
listen to discourses, and to read popular illustrations, 
than to go to the fountain head of wisdom, and task 
our intellectual energies to elicit truth ourselves, 
and to grasp it in its general principles. And hence 
we find a multitude, whose ears are always open, 
but whose minds are never active ; who will attend 
the lecture or the Bible class, at every opportunity, 
so long as they are left entirely passive ; but who 
withdraAV immediately if any method is adopted of 
bringing into action their own powers. Such have, 
of course, but a superficial knowledge ; for to attain 
a thorough acquaintance with the doctrines of reli- 
gion from popular lectures only, is no less imprac- 
ticable than to master by the same method, the 
science of mathematics or of mind. You may 
indeed, without much mental effort, learn under an 
enlightened ministry, what is essential to salvation, 
but you cannot fathom the deep things of God, so 
far as it has pleased him to unfold them, except by 
superadding faithful study and profound reflection. 



40 GROWTH IN 

How should the case be otherwise ? ReHgion in 
its higher truths, is concerned with infinity itself. 
It respects unlimited and perfect being; relations 
the most vast and complicated ; interests the most 
momentous and far-reaching; duties the most nu- 
merous and weighty. To suppose it possible to 
attain a thorough knowledge on such a subject, 
without the pains of vigorous personal effort, all 
who reflect must regard as an absurdity indeed. 

And this absurdity becomes more striking, when 
we bring also into view, the manner in which it has 
pleased God to unfold to us his truth. Some truths 
he has written on the conscience ; but it is needful 
to unfold and cultivate the moral sense, before they 
are made manifest. Some he has inscribed upon 
the face of nature; but nature must be carefully 
examined by a mature and discriminating mind, 
before they can be read and understood. In a simi- 
lar manner, revelation communicates a large part of 
what it actually reveals, indirectly and by implica- 
tion ; making it indispensable, in order to a right 
apprehension of the lessons which it teaches, that 
the mind should be employed in deduction and 
analysis. 

Let us give this point particular attention ; insti- 
tuting an examination of the general plan of reve- 
lation : we shall then easily perceive that necessity 
of tasking our own abilities, in order to a thorough 
knowledge of the truth of God, which is asserted 
to exist. 

There are three methods, in which the Holy 
Scriptures teach us : — First by history— or the rec- 



CHRISTIAN KNOWLEDGE. 41 

ord of human and divine proceedings ; secondly by 
laws — or the announcement of the divine will ; and 
thirdly by the express statement of particular truths. 
If sacred history be regarded only as a record 
of a series of events, and read as one would read a 
story or a book of travels, merely for the interest of 
the narrative, it is indeed no difficult matter to make 
it familiar to the mind. So it is regarded by the 
majority of readers ; and hence it is, that many 
think their acquaintance with it thorough, merely 
because the principal incidents recorded, are im- 
pressed upon the memory. But history, whether 
sacred or profane, is something more than a naked 
transcript of events; it is an illustration of great 
principles — sl demonstration of essential truths. It 
is only when regarded in this light that it has any 
considerable claim on our attention. Of what use 
for example, were it to the statesman, to know the 
simple fact that a king by the name of Alfred 
reigned in England a thousand years ago, and per- 
formed such and such exploits, and gave such and 
such laws and institutions to his people. He could 
turn that knowledge to no practical account. But 
when he sees in the history of that monarch, an 
instance of the influence of noble views and of 
heroic energy, and the efficiency and excellence of 
certain principles of government, it affords materials 
for the deepest study, and practical lessons of the 
highest value. So it is precisely with the history of 
Abraham and Moses, and of the Jewish nation in 
their numerous vicissitudes. The things which 
relate to them, were written for our learning ; but 



42 GROWTH IN 

not surely only to inform us that they lived and 
acted, and received alternate prosperity and adversity 
at the hand of God ; but for the vastly more im- 
portant purpose, of showing us the principles of the 
government of God, and the tendencies of human i 
nature as manifested under direct and powerful 
moral influence. 

We say that sacred history, so far as it describes 
the agency of God in the events of which it treats, 
discloses principles upon which the divine govern- 
ment proceeds. It might seem at a hasty view, an 
easy matter, from a general knowledge of the per- 
fections of the Deity, to deduce the principles on 
which he deals with men. And so indeed it would 
be comparatively easy, were men obedient subjects ; 
for then justice and goodness would completely har- 
monize, and benevolence flow out in its legitimate 
and proper channels. But since men are rebellious, 
extraordinary exigencies must be met, and of course 
extraordinary measures are required ; so that we 
cannot know the plan which God has chosen, ex* 
cept as we may learn it by carefully observing what 
he does. By tracing studiously the operations of 
his hand, we may arrive at length, at a knowledge 
of the rules by which he operates. 

So far as the events which Scripture history 
relates, were the result of human agency acting 
according to its natural laws, so far they illustrate 
also the principles of human nature. And what is 
especially interesting and instructive, they exhibit 
its various aspects when subject to a course of moral 
discipline. Its natural tendencies when free from 



CHRISTIAN KNOWLEDGE. 43 

special moral influence, we might learn from the 
history of the Grecian states, or of any other nation 
not enlightened from above. But in the Jewish 
annals, Ave see men live and act from age to age, 
under the pressure of the most weighty moral mo- 
tives, and the restraints of a perfect system of moral 
legislation. Human nature in its essential elements, 
is every Avhere the same ; and hence the conclusions 
to which such a view of its workings may conduct 
us, we may safely regard as universal truths. 

You see, then, that the historical portions of the 
Scriptures, in order to be made instructive, must be 
examined analytically ; that is to say, the facts 
which are recorded, must be regarded not simply 
as occurrences, but as particular illustrations of im- 
portant general truths ; each divine measure, as 
throwing new light on the government of God ,• 
and each human action, as making manifest the 
character of man. In this way they become pre- 
eminently useful. But when viewed in any other 
light, they may awaken interest as the only sur- 
viving record of a far distant age, but they will be 
of comparatively little moral virtue. 

Let us look next at the legislative portion of the 
Scriptures. Here God is placed before us as a sove- 
reign, possessed of absolute authority, announcing 
to mankind his Avill as the supreme rule of duty. 
The laws which he thus imposes, are few and com- 
prehensive ; they are in general positive, admitting 
no exceptions ; and they are conveyed in language 
the most unambiguous and plain, as becomes their 
weighty import. And h^ce it has often been con- 



44 GROWTH IN 

eluded, that these, at least, require no study ; that 
if they are made famiUar to the memory, no further 
mental effort need be spent upon them. 

But the laws of God are fomided on the essential 
nature of moral actions ; they introduce us, there- 
fore, to the whole theory of morals ; to subjects of 
inquiry, which have engaged the noblest minds, in 
their profoundest studies. 

And further, the laws of God are general laws, 
yet intended to reach and regulate the almost infi- 
nitely varied forms of human feeling, thought, and 
action. And is no mental application necessary, in 
order fully to understand their spirit, and to learn 
their bearing on particular cases ? 

And yet again, the laws of God are an index of 
his character. If they tend to excellence, they 
indicate his wisdom. If they are adapted to the 
nature and the wants of men, and are fitted to secure 
his happiness, they are proof of his benevolence. 
If they are universal in their nature, and impaitial 
in their operation, they illustrate his justice. And 
is there here no room for the vigorous action of the 
mind ? 

And lastly, law is based on obligation. From 
the divine precepts, therefore, we may ascend 
directly to our relations to the Deity, and to his 
own absolute and unchangeable authority. And 
here is opened another ample field of thought. 

Who now will venture to affirm, that it is enough 
to exercise the memory alone, upon God's sacred 
laws. You see that those who content themselves 
with this, do not begin to l^arn the vastly interesting 



i 



CHRISTIAN KNOWLEDGE. 45 

and important lessons, whicli those laws are fitted 
and designed to teach. 

But besides its history and laws, the Bible con- 
tains the richest stores of truth, expressly and 
directly stated : such, for example, as are found in 
the discourses of our Lord, and in the writings of 
the inspired apostles. Such of these truths as are 
essential to the salvation of the soul, it Ijas already 
been admitted, are sufficiently obvious to be easily 
understood by the most sim.ple of mankind. But 
these are only the first principles. The great doc- 
trines of Christianity are presented and discussed 
with such a reach of thought, and power of argu- 
ment, and sublimity of inspiration, that to compre- 
hend the simple statement of them thoroughly, 
requires attentive study, activity of mind, and that 
divine illumination which is obtained by fervent 
prayer. Yet merely to comprehend them is not all. 
Each of these doctrines is a part of one grand system j 
each has important relations and affinities ; each 
may suggest important inferences, and admit of 
important practical applications ; all serve to illus- 
trate and explain each other ; while some have such 
connections with the infinite and unrevealed, as to 
leave them to our finite minds involved in partial 
mystery. 

Is it not, then, presumption, to suppose that we 
can derive the full benefit of the direct Scripture 
statements of the truth, by a mere passive reading 
or hearing of the Word ? Is there nothing in the 
spirituality and sovereignty of God, the trinity of 
the Divine nature, the incarnation, and atonement, 
6 



46 GROWTH IN 

and mediatorial office of the Son, the mission of the 
Spirit, the resurrection of the body, and the unveiled 
destinies of immortality, that furnishes materials for 
intensest thought, and gives scope to our best 
powers ? Is it not manifestly true, that we are 
placed in the alternative of ignorance, or low and 
meagre views upon the one hand, or of a vigorous 
use of our faculties and means of knowledge on the 
other ? 

Enough has probably been said to show the 
reader, that to obtain a thorough knowledge of the 
Bible, is not that easy matter which it is somewhat 
commonly supposed ; that many of the professed 
readers of the Scriptures, are more ignorant than 
they would be willing to acknowledge ; and that 
they must continue ignorant, while instead of em- 
ploying their own minds, they take all they seem to 
know at second hand and without reflection. 

But now perhaps a difficulty will occm:. It is 
impossible, it may be thought, for by far the greater 
number to study the truths of revelation in the way 
which has been indicated, from the want of mental 
discipline, of time, and skill. The case however is 
not precisely so. Many, no doubt, will find them- 
selves compelled by these and similar reasons, to be 
content with attainments more moderate than those 
of others, and far more limited than they themselves 
would wish to reach. But surely, this will not 
excuse them for neglecting to press on as far as it 
is possible for them to go. You cannot traverse the 
whole field of secular learning ; but this does not 
reconcile you to a state of absolute ignorance. You 



CHRISTIAN KNOWLEDGE. 47 

cannot make all the streams of wealth to flow into 
your own cofters ; but this does not prevent you 
from turning in thither all you can. Nor should 
the fact, that some of the depths of sacred wisdom, 
after all your efforts, will remain unfathomed, deter 
you from attempting all that persevering diligence 
may be able to accomplish. 

And you can accomplish far more than you are 
ready to suppose, if you will really set yourself at 
work. Rightly appreciate the value of religious 
knowledge. Remember that the strength and 
steadiness and efficiency of your piety, will very 
much depend upon the extent and soundness of 
your views of the doctrines and duties of Chris- 
tianity ; and you will find yourself urged on by 
powerful motives. Reflect that in the right use of 
your own faculties, you may expect divine illumina- 
tion, especially if habitually sought by humble 
prayer, and you will feel that you have strong en- 
couragement. And then avail yourself of all the 
aids within your reach, and diligently improve the 
time and ability you have, however little, and you 
will learn with pleasure to yourself, that it is as true 
in this case as in others, that eff'ort overcomes all 
difficulties. 

Let us persuade you, then, to make a fair experi- 
ment. If you have hitherto been only a cursory 
reader of the Bible ; if while you have heard much, 
you have reflected little ; if you have been most in- 
terested in the books and sermons which have given 
you the least occasion to exercise your thoughts in 
understanding them, rely upon it, your views are 



48 GROWTH IN 

superficial ; and therp is within your reach, a noble 
satisfaction, which you have never yet enjoyed. 
Begin then immediately anew. Take up the sacred 
history which the word of God contains, and at 
every step inquire, What meaneth this ? Endeavor 
to ascend from facts to principles ; and seek to learn 
in every incident something of Providence or of 
man. Deem not the laws of God too simple to 
require particular attention, but believe with the 
Psalmist, that they are exceeding broad. Search 
out the truths on which they rest, the spirit which 
they breathe, and the ways in which they ought to 
be applied. And when you timi to the truths 
which God has explicitly revealed, feel that you are 
permitted to look into the secrets of the universe ; 
that a field is thrown open to your mind over which 
angels and archangels love to wander, and in which 
their lofty powers find ample exercise. 

Remember too, that you are urged to this pursuit 
of heavenly wisdom, not merely by the gratification 
it is fitted to afford, but also by the most imperious 
obligations. It is for this that God has given you a 
rational nature, and placed in your hands the book 
of inspiration. For this that he gives you time and 
opportunity. And He will call you to a strict 
account. If you will not take the pains to learn, 
though he has given you such ample means and 
motives, you will not only cramp your intellect, 
and live comparatively ignorant, and lose much — 
very much of the usefulness and happiness you 
might attain, but you Avill also meet the judgment 
of the servant, who slothfully buried his talent in 



CHRISTIAN KNOWLEDGE. 49 

the eailh. O then give dihgence, to add unto 
virtue knowledge ; or in the words of the equally- 
appropriate exhortation, leaving the elements of 
Christian doctrine, go on unto perfection. 



5* 



CHAPTER IV. 



AND ISAAC WENT OUT TO MEDITATE IN THE FIELDS^ 
AT THE EVENTIDE. 

As truth in general, is the appropriate food of the 
human mind, divine truth in particular, is the proper 
means of spiritual sustenance and growth. The 
Christian cannot possibly maintain a right state of 
the affections, and make his religious character pro- 
gressive, by the mere resolution to be holy. If the 
Avarmth of his piety declines, and his moral princi- 
ples become inoperative, he cannot restore the ardor 
of the one and the vigor of the other, by a simple 
effort of the will. He has other means to use for 
the attainment of the end. He must lay before the 
mind those weighty truths and doctrines, revealed 
in the word of God, which respect his relations, his 
duty, and his happiness ; which present the object 
fitted to excite emotion, and supply the stimulus 
necessary to give activity to principle. 

This is taught us by the Scriptures, as well as by 
our knowledge of the laws of mind. In requiring 
of his people growth in grace, God has constantly 
directed their attention to the appropriate means. 



RELIGIOUS MEDITATION. 51 

While he announces to them the Holy Spirit as 
their great Sanctifier, Comforter and Guide, and 
teaches them to feel that he dwelleth in them to 
discharge in their behalf his official duty, he con- 
stantly presents to them his own exalted yet pater- 
nal character ; the affecting facts connected with 
redemption ; their relation to him and to the Saviour ; 
the beauty of holiness ; the odiousness of sin ; the 
blessedness of those who live by faith, and their 
rewards in heaven; and the misery of such as live 
the life of sense, and the ruin which awaits them. 
These and other kindred truths, are exhibited in 
every possible light, in all their various practical 
tendencies and applications, in their adaptedness to 
inform the understanding, to quicken conscience, to 
warm and purify the heart, to awaken holy purposes, 
and to excite to holy action. And were these means 
of spiritual improvement properly employed by those 
who are in Christ, Christian progress would gener- 
ally be uniform and rapid. 

But there are difficulties to be overcome, in bring- 
ing the soul to feel the full influence of sacred truth. 
The mere reading of the Scriptures in a cursory 
manner, while it gives the mind a passing view of 
the great subjects of religious interest, leaves too 
often but little permanent impression. And even 
the preaching of the Gospel, though it adds direct- 
ness of manner and fervor of appeal, and is there- 
fore in some respects better fitted to arouse the 
feelings and to give the truth a hold, not seldom 
fails to impart any lasting impulse to the mind. It 
is only by keeping long and steadily before the 



52 RELIGIOUS MEDITATION. 

mental eye, those views of divine things which are 
fitted to affect it, and by learning the soul to com- 
mune with them intimately in calm and patient 
meditation, that they can be made effectually to aid 
the spiritual growth. 

But unfortunately, the majority of minds are 
little accustomed to reflection. They find it difficult 
to fix their thoughts, collectedly and for a length of 
time, upon one subject, and hence more effort is 
required than they are willing to put forth. The 
exercise of meditation too, makes a demand upon 
their time. It requires, in order to a full enjoyment 
of its benefits, retirement from the things of sense, 
the casting off of busy care, and the tranquilizing 
of the soul. But the concerns of the passing day 
are pressing. Business, friends, or recreation, seem 
urgently to call for every moment. Thus a matter 
whose importance is but little understood, is easily 
passed over, and it is not once remembered, that the 
soul is deprived of no inconsiderable part of its 
daily spiritual food. 

But after all, there are no difficulties in the case, 
which may not be overcome. With proper resolu- 
tion. Christian reader, you may obtain all the profit 
and the peace which flow from holy meditation. If 
you are willing to attempt it, let the following sug- 
gestions aid you in the effort. 

1. Select for the purpose, the most convenient 
and suitable occasions. In order to be profitable, 
the exercise must engage not only the understanding, 
but the heart. The employment of the thoughts 
upon religious truth, may be a cold and barren ser- 



RELIGIOUS MEDITATION. 53 

vice. If you approach divine things with a specu- 
lative disposition, or revolve them in the mind 
merely as subjects of intellectual study, they will 
leave little or no sweet and holy influence on the 
soul. But come to them with the conviction that 
they are matters in which the aff'ections are espe- 
cially concerned, and with a heart freed from per- 
verting influences, so that the sensibilities are tender 
and open to impression, and they will warm, and 
enliven, and impart a lasting impulse to the growth 
of piety. 

Now there are certain occasions, on which the 
mind is drawn away from the excitements and the 
cares that usually disturb it, and is so chastened 
and subdued, as peculiarly to dispose it for serious 
thoughtfulness, and tranquil feeling. The seasons 
of affliction, for example, turn us away, for a time 
at least, from the attractions of the world, incline to 
serious reflection, and soften the natural firmness of 
the heart. As one has beautifully expressed it, 

* While the wounds of wo are healing, 
While the heart is all resigned ; 
'Tis the solemn feast of feeling, 
'Tis the Sabbath of the mind.' 

So there are several periods which serve to mark 
the progress of our lives ; our birthdays, or the 
annual days of humiliation and of gratitude, or the 
close and the beginning of our years, the return of 
which has a tendency to induce a similar state of 
mind. And daily, when we rise refreshed from 
sleep — a resurrection typical of that which shall 
awaken us to immortal life — and when the bustle 



54 RELIGIOUS MEDITATION. 

of the day is past, and the gentle evening comes — 
the time in which Isaac went abroad to meditate — - 
with the pensive influence of its deepening shades 
and sober stillness, it will be found comparatively 
an easy task, to engage ourselves in fixed and inter- 
ested contemplation upon sacred things. And the 
morning and the evening, are favorable for still 
another reason ; namely, that the duty can then be 
made a stated part of the regular exercises of the 
closet. 

If then you notice carefully, the times and cir- 
cumstances which tend to fit you for the exercise 
of meditation, and habitually and diligently improve 
them, you will thereby relieve the duty of very 
many of its difficulties. You will fall in with a 
favoring current, in place of having to buff*et an 
opposing one ; and instead of being discouraged by 
the laboriousness of your attempts, your success, 
and the profit which attends it, will gradually render 
the duty a pleasure, rather than a toil. 

2. Let the attention be directed to some specific 
subject, and the effort made to view the subject 
chosen, in every interesting aspect. 

One of the most common causes of failure in 
attempts at religious meditation, is that the mind is 
wearied and distracted, in wandering vaguely over 
the wide field of general truth. General views, are 
almost necessarily indefinite ; they seem therefore 
too remote and abstract to affect us powerfully. 
Though for many purposes they are useful, they 
are not fitted to operate on the affections. Suppose, 
in illustration of the point, you should set yourself 



RELIGIOUS MEDITATION. 65 

to meditate on history. You might begin with the 
origin of states, and glance over the great outhne of 
events from age to age, observing when and how 
one rose and another fell, and by what means and 
instruments great revolutions were accomplished, 
until you had formed to yourself a comprehensive 
view of the annals of the world. It is however, 
impossible to conceive, that your sympathies should 
be awakened in this manner. The act of making 
such a general survey, would be a mere effort of the 
intellect ; instructive it may be, yet cool and unaf- 
fecting. But instead of this, turn you attention to 
a single point, to the siege and sacking of a city, to 
the details of hard fought battles, to the unavailing 
heroism of a Cato, or the crimes and misfortunes of 
a Mary ; and all your feelings are aroused, and you 
are moved to indignation at oppression, and melted 
into pity at distress. In like manner, if the mind 
be sent to rove over the broad surface of God's 
truth, as nature and revelation spread it out, it will 
come back cold and unexcited as before. But 
select a single topic, and give it a minute and par- 
ticular consideration ; regarding it in various points 
of view, and tracing out its practical applications, or 
noting its facts, if facts are connected with it, and 
allowing the mind to rest upon them one by one ; and 
the heart is easily affected, and deep interest awak- 
ened. And when once the attention is aroused, 
and the sympathies enlisted on a subject, meditation 
on it is easy and likely to be useful. The mental 
powers seem then to have borrowed new activity ; 
new thoughts are readily suggested; the subject 



56 RELIGIOUS MEDITATION. 

itself is found to have interesting aspects which 
were before unknown ; striking illustrations and 
analogies occur; and the aJffections are raised at 
length, to a state of devout and fervent elevation. 

3. Collect with care appropriate materials for 
meditation. It is not every truth connected with 
religion, that will subserve the purposes of such an 
exercise. Those subjects will be found not only 
most attractive, but also most improving, which are 
best fitted to excite and elevate the mind. While, 
therefore, you ought habitually to endeavor to en- 
large your views, of the whole range of sacred 
truths, you will do well to select, from time to time, 
such topics as are most inspiring, and reserve them 
till opportunity occurs of fixing on them the undi- 
vided attention of the mind. If you keep in view 
this object, when engaged in the study of the 
Scriptures, or in reading other works of a religious 
character, or in occasional thought and conversa- 
tion, you may always have on hand such a variety 
of themes, as to save you the trouble of a search 
when the meditation hour arrives. No time will 
then be lost, and no efforts wasted on unfruitful 
subjects ; but from such as are at hand, the mind 
will make choice of that which is best adapted to ^ 
its present state of feeling, and will fall naturally 
and easily, upon interesting and quickening reflec- 
tions. But if no pains are taken thus to gather up 
and preserve our spiritual food, when the time 
arrives at which the soul should be refreshed, the 
moments devoted to the purpose are likely to be 
wasted, in vainly looking round for something suited 



RELIGIOUS MEDITATION. 57 

to our wantSj or in fruitless wanderings from one 
thing to another. Your experience probably can 
testify, that this has often been the case. God does 
not feed our souls, any more than he does our bodies, 
by miraculous means. He will have sustenance for 
them furnished by our care and providence, though 
He is the original and bounteous Giver of it all. 

4. Avail yourself of whatever helps, to a right 
understanding and right performance of the duty, 
you may find within your reach. It is useful, 
whatever we attempt to do, to have a model before 
us for our guide. You will find in the writings of 
Baxter, Doddridge, and many others, excellent exem- 
plifications of the duty, and also many exhibitions 
of such truths, as are peculiarly adapted to kindle 
and support the flame of holy meditation. Make 
these familiar to your mind. And if at any time, 
through weariness or bodily infirmity, you cannot 
rouse the soul to put forth her own wings, it will be 
far better to make use of theirs, than not to rise at 
all. While you ascend by the aid of their strong 
pinions, and catch enchanting views of the regions 
they explore, you will find your fondness for the 
exercise increased, and your ability to venture forth 
alone augmented. 

In Christian conference too, you may find a valu- 
able auxiliary. To sit down, in the confidence of 
Christian friendship, and commune together on some 
interesting spiritual truth, will often quicken the 
languid affections of the soul, awaken heavenly 
aspirations, and thus happily prepare it for holy 
elevation when alone. 
6 



58 RELIGIOUS MEDITATION. 

There are many of the Songs of Zion also, the 
reading of which, can hardly fail to enliven the 
imagination, to make the spirit thirst for pure and 
living waters, and to soothe the mind and soften it 
to tenderness ; thus leading to a frame, of which 
meditation is the unlabored and spontaneous result. 

By making use of these and other helps, you will 
not only be enabled to ascend more easily, but to 
take a bolder flight, and thus obtain more noble and 
refreshing views. 

6. Observe with care, the benefits which flow 
from the performance of the duty, whenever you do 
faithfully perform it. You will, of course, find some 
discouragements, even though you have many 
facilities and aids. And in order to sustain your 
resolution, and to make you persevere, it is important 
you should know how great are the advantages 
which you really derive, from engaging in the 
exercise. Of the happiness afforded at the time, 
you must be distinctly conscious ; and you will not, 
therefore, overlook it. But the permanent effect 
upon your character, is not entirely obvious, and will 
not be observed without particular attention. If, for 
instance, after a devout and elevating meditation on 
rising in the morning, the heart should sweetly rise 
to God in secret and in family devotion, and be calm 
and peaceful through the day, you might not think 
to connect these facts with the exercise which 
commenced the train of happy feelings. You will 
doubtless discover by careful observation, that every 
act of serious contemplation, does something, towards 
shielding the soul from earthly influences, and leading 



RELIGIOUS MEDITATION. 59 

it to holy thoughts, desires, and actions. Suppose 
for example, your theme of meditation were the 
cheering words of Jesus : ' In my Father's house are 
many mansions : I go to prepare a place for you. 
And if I go and prepare a place for you, I will come 
again, and receive you to myself; that where I am, 
there ye may be also.' In dwelling on the delightful 
prospect thus opened to your view, you would find 
yourself transported to the brighter world. You 
would walk the golden streets of the celestial city, 
and along the banks of the river of life, among trees 
and flowers that bloom and never fade. You would 
listen to the warbling of the harps of angels ; and 
see the light of the divine glory, filling all the place 
with eternal splendor. You would behold the glo- 
rified Redeemer there, with all his faithful followers 
around him, enjoying the reward of his sufferings 
and sorrows, in seeing them completely happy, and 
in assigning to them abodes of peace, in which to 
dwell while the ages of eternity shall roll. You 
would, in imagination, take your place among them ; 
and realize the beginning of unending blessedness. 
And would not such a view of the glory that excel* 
leth, make earth seem little in your view ? Would 
it not throw over your mind a placid influence, and 
by giving liveliness to faith and hope, assist you to 
endure with patience the trials and temptations that 
encompass you ? Would it not thus contribute to 
increase your spirituality, and to keep alive your 
aspirations after holiness ? 

When^ therefore, your slothful spirit would neglect 
to employ itself in this delightful duty, the recoUec- 



60 RELIGIOUS MEDITATION. 

tion of the happy influence it has at other times 
exerted on your character and hfe, and which it is 
fitted to exert again, will help to overcome the 
criminal reluctance which you feel, and stir you up 
to persevering and successful effort. 

6. And, finally, consider, that meditation is an 
exercise peculiarly appropriate and honorable to a 
rational and immortal mind. Communion with God, 
may justly be regarded, as the noblest occupation in 
which such a mind can ever be engaged. And next 
to this, must be placed communion with the truth ; 
which is only another name for meditation. If it is 
a high distinction of our nature, that it is capable of 
discovering and understanding truth — to search it out 
and to feast the mind upon it, must certainly be one 
of the worthiest employments to which our faculties 
can be devoted. How much more becoming to 
intelligence and reason, to be occupied with what is 
pure and elevated, and thus tends to refine and to 
ennoble ; with what while it confers serene enjoy- 
ment for the present, is in its nature lasting as the 
soul itself; than to be engrossed with low and 
grovelling concerns, which debase and sensualise by 
contact, and which are transient and perishable in 
their nature. Yes reader, meditation is a business 
worthy of such a mind as yours. It is perhaps the 
only employment, save that of praising God, Avhich 
is common to this world and to heaven. The high 
intelligences that inhabit the pure world of light, do 
deeply meditate upon the wonders of God's provi- 
dence and grace, desiring to pry into them ; and 
without doubt also upon whatever else of truth, is 



RELIGIOUS MEDITATION. 61 

wholly or in part within their reach. When you 
engage in the same duty, with earnestness and zeal, 
kindling all the ardor of your soul at heaven's own 
fires, you may truly deem yourself to have some 
fellowship with them, to be moved by a kindred and 
according spirit. 

If you regard the duty in this light, you will not 
suffer discouragements to keep you from it. You 
will engage in it with system, and on principle. 
And so truly as the bread which God has given, is 
fitted to sustain and invigorate the soul, so truly will 
you find yourself refreshed and strengthened by it, 
in the inner man. You will realize an elevating 
influence, which will assist you to keep the world 
beneath your feet, and your eye of faith on heaven. 
And do you not need the aid which you will thus 
receive ? Are you willing to forego such benefits 
through negligence and spiritual sloth? Nay, do 
not thus deprive your soul of its heavenly food, and 
lose the rich enjoyment of feasting daily on eternal 
truth. Rather perform faithfully your duty, and 
enjoy the inward consciousness, that you are becom- 
ing meet for the employments and the blessedness, 
of that pure world, where the ransomed meditate, 
adore, and love, forever ! 



6# 



CHAPTER V. 



I AM THE VINE, YE ARE THE BRANCHES. 

The circumstances under which our Lord held 
his last conversation with his disciples, were pecu- 
liarly affecting. When he called them to become 
his followers, and the depositories of his truth, like 
the rest of their nation, they were unenlightened i^s 
to the true nature of Messiah's kingdom. During 
their intercourse with him, by little and little the 
light broke in upon their minds ; and they began to 
catch glimpses of what prophets had foretold, and 
kings had desired to see. The mists of prejudice, 
however, rolled back but slowly before the Sim of 
righteousness ; and when the time had come for the 
Son of man to be delivered up to death, they seemed 
only to have learned enough to feel their ignorance, 
and to be left almost inconsolable for the loss of \ 
their Divine Instructor. 

In his parting discourse, therefore, the Saviour 
had two objects to accomplish ; — first, to state more 
explicitly than he had done before, some of the 
most important truths respecting himself, and the 
nature of his kingdom ; and secondly, to console 



RELATION OF BELIEVERS. 63 

them with the kind assurance, that although he was 
to walk with them no longer in the flesh, and the 
world should see his face no more, yet they should 
see him, because that he would dwell with them 
and be in them. 

It was in illustration of this latter truth, that he 
employed the emblem of the vine ; — ^an emblem 
which has been very variously interpreted. They 
on the one hand, who are fond of mysteries, contend 
that the language is not figurative but symbolical : 
that is, as they explain themselves, it is intended 
not simply to illustrate the fact of an intimate 
relation between Christ and those who believe 
in him ; but rather as a type or symbol, shad- 
owing forth the nature of this relation. While 
they, on the contrary, who would explain away all 
that is spiritual in the meaning of the Scriptures, 
maintain that Jesus meant to say, that as their 
Teacher he was to them the fountain of religious 
knowledge ; and that it was necessary that they 
should abide in his instructions, in order that they 
might bring forth fruit. 

But our Saviour, it is evident, was no mystic. 
He did not accustom himself to utter vague and 
shadowy assertions. Nor on the other hand, was 
he a teacher of what was evident or common-place. 
And by comparing this figurative language, with 
that which he employed when speaking on the same 
topic in direct and natural terms, it will be seen, 
that he designed to teach the deeply interesting 
truth, that an intimate spiritual relation should 
subsist between himself and his true disciples, in 



64 RELATION OF BELIEVERS 

virtue of whichj he would be with them all, in an 
interesting and pecuhar sense, even down to the 
end of time. 

A truth of so much consequence, deserves at- 
tentive study. By combining all the light which 
the Scriptures afford us on the subject, we may 
understand something of the nature and the benefits 
of the relation thus make known, as well as of the 
duties it originates. 

It is plainly a relation of dependence. This 
was expressly taught by Christ himself. ^ With- 
out me ye can do nothing. If a man abide not 
in me, he is cast forth as a branch, and is withered.' 
And the Apostles unfolded the truth more fully, 
after his ascension. Paul declares to the Colossians, 
that ^ by Jesus Christ, the first-born of every crea- 
ture, and the image of the invisible God, were all 
things created that are in heaven, and that are in 
earth, visible and invisible, whether they be thrones, 
or dominions, or principalities, or powers ; that he 
is before all things, and by him all things con- 
sist ; and he is the head of the body, the church, 
that in all things he might have the preeminence.' 
This passage, and others of similar import, teach in 
the plainest manner a twofold dependence ; viz. a 
dependence which is absolute and necessary, that of 
a being created and upheld upon the Creator and 
Preserver ; and a moral dependence, growing out of 
peculiar moral circumstances. The first kind of 
dependence is not peculiar to those who believe in 
Christ ; but is common to all finite beings. The 
last, is the dependence of such only as have been 



I 



TO THE REDEEMER. 65 

created anew, and endowed with spiritual life ; and 
is a dependence for the continuance of spiritual 
life and blessings. 

Throughout all the Apostolic writings, this de- 
pendence is recognized as pertaining to believers. 
Now Christ is called ' the corner-stone, upon which 
believers fitly framed together, grow unto an holy 
temple in the Lord ; ' and again, ^ the Head — 
from whom the Avhole body fitly joined together 
and compacted, by that which every joint sup- 
plieth, maketh increase of the body, unto the 
edifying of itself in love.' Every where, he is de- 
scribed, as ^ Head over all things to his people ; as 
the author and finisher of their faith ; bestowing on 
them freely from his fullness, grace for grace.' And 
this dependence has been in all ages the comfort of 
the saints. They have sought grace, mercy and 
peace from the Redeemer, and through all their 
pilgrimage, have drawn from the spiritual Rock 
that followed them, and leaned with confidence 
upon his all-sufficiency. 

The relation of believers to the Saviour, is fur- 
ther, a relation of obligation. ^ Ye are not your 
own,' says Paul, ^for ye are bought with a price ; 
not redeemed with corruptible things, as silver and 
gold ; but with the precious blood of Christ, as of a 
Lamb, without blemish and without spot;' and 
hence arises the interesting relation of which we 
speak. When the baleful influence of the apostacy 
blighted all the flowers of Paradise, and put a period 
to its bliss, the Saviour assumed the character of 
benefactor to our race. By his compassionate con- 



66 RELATION OF BELIEVERS 

descension, in consenting to become the seed of the 
woman, that so he might bruise the serpent's head, 
the law of God was honored, a door of mercy was 
set open, and the hght of heaven let in upon the 
darkness of the day, which 

" Brought death into the world and all our wo." 

The act of making salvation possible, however, 
was of a general nature ; and by it, since he placed 
the blessings of his grace within the reach of all, 
Christ became the Saviour and Benefactor of the 
whole race of man. But believers are under obli- 
gation, not only for the provision and the offer, but 
for the actual possession and enjoyment, of the 
salvation which he died to purchase. To as many 
as receive him, to them gives he the power or privi- 
lege, of becoming the sons of God. He brings 
them from the gloomy paths of sin, from its disquiet, 
its dangers, and its enslaving power, inta the paths 
of holiness, which are pleasantness ; and into the 
light and peace and freedom of the children of the 
Highest. Thus they are laid under obligations to 
the Redeemer, which are as strong as his own com- 
passion, and as everlasting as the blessings they re- 
ceive. They are bound to him by the cords of 
love ; and while the remembrance of what he has 
already done shall last, and the streams of his mercy 
and grace shall continue to descend, the feeling of 
indebtedness must keep them near him, and a sense 
of gratitude attach their hearts. 

But besides the obligations growing out of the 
blessings which they have received from Christ, the 



TO THE REDEEMER. 67 

great body of believers, are under covenant obliga- 
tions voluntarily assumed. They have deliberately 
bound themselves, in a compact, the articles of 
which have been signed, sealed, and witnessed ; in 
which they promise to expect salvation solely by 
his grace ; to commit the keeping of their souls to 
him ; and to serve him in lives of faith and holiness. 
And thus is established an obligatory relation, inter- 
esting and perpetual. 

But there is still another view of the relation of 
discipleship ; it is also a relation of intimate friend- 
ships. ^Ye are my friends,' says Jesus Christ, 'if 
ye do whatsoever I command you. Henceforth, I 
call you not servants ; for the servant knoweth not 
what his Lord doeth ; but I have called you friends : 
for all things that I have heard of my Father, I 
have made known unto you.' 

That he might lay a foundation for such a friend- 
ship, was one of the reasons why it became the 
Son of God, when he came to redeem the world, to 
take on him not the nature of angels, but that of 
the seed of Abraham. Suppose for a moment, that 
He had laid aside the glory which he had with the 
Father before the world was, to liken himself to 
some archangel ; and with such a nature had come 
on his embassy of love, and performed the work of 
a Redeemer. How could the sons of men, borne 
down by a sense of responsibility and guilt — weary 
and heavy laden— have gone to pour out to him 
their tears and sorrows, and to cast their trembling 
souls as their only hope, on his compassion ? The 
awe inspired by a superior nature, must have risen 



68 RELATION OF BELIEVERS 

up like a wall of separation ; and freedom of access, 
and a full communion of affections, must have been 
impossible. But He came in no such superhuman 
form. Noj — ^let the universe admire the condescen- 
sion ! He came on earth a man — a man of sorrows 
— and acquainted with grief. He trod the path of 
life as we do. He encountered its temptations and 
vicissitudes. He Wcts executed on the cross, and 
buried in the sepulchre. Now here is a basis for 
perfect friendship, and unrestrained communion. 
Our Saviour is our brother. And when he calls us 
friends, and opens to us his heart of tenderness^ and I 
invites us to habitual fellowship with him, we feel 
that what he proposes is in its nature practicable. 
Instead of feeling that the being on whom our 
hopes depend, is remote, or difficult of access, our 
hearts are drawn towards him by a tender sym- 
pathy ; we understand what it is to dwell in him, 
and he in us ; and though now we see him not, 
yet believing, we rejoice with joy unspeakable and 
full of glory. 

You see then. Christian reader, the nature of the 
tie that binds you to Jesus the Redeemer. The 
triple cord of dependence, of obligation, and of 
friendship, is so drawn around your soul, as to con- 
stitute a blessed union; a union connected by love 
which many waters cannot quench, a love as tender 
as divine compassion, and as boundless as divine 
benevolence. Truly, he manifests himself to you 
as he does not unto the world. He fulfills to you 
the promise, ^ If any man love me, he shall be loved 
of my Father ; and we will come unto him, and 
make our abode with him.' 



TO THE REDEEMER. 69 

In proceeding to enumerate the benefits, which 
the relation now described confers upon behevers, 
we begin with the remark, that it is the ground 
on which rests their spiritual courage. 

They who are joined to Christ, are by nature 
fallen beings, and they live in a fallen world. And 
though grace, like a grain of mustard seed, is im- 
planted in their hearts, yet before the germ becomes 
a tree, it must often feel the scorching sun, the 
chilling frost, and the shattering storm. To speak 
without a figure, the principle of holiness within 
their hearts is feeble ; it has to contend, in its 
development and growth, with remaining sin, with 
severe temptations, and with the arts of spiritual 
foes. They take the field of holy warfare, full 
of confidence perhaps, and saying like Peter, 
' though all men should be off'ended, yet will not I ; ' 
but like him, they soon learn that their glorying is 
vain. The assaults of temptation come, and they 
suffer in the conflict. What then saves them from 
despair ? Ah ! they remember their dependence on 
the Saviour, and it bears up their fainting spirits, 
and inspires them afresh with holy energy. Say, 
thou who hast had experience, is it not so ? What 
but the thought that Jesus holds thee by the hand, 
and will not suff'er thee to fall, has sustained thee, 
when thy heart has felt the power of temptation and 
the bitterness of sin ? And when thou callest thy 
weakness and inconstancy to mind, and surveyest 
all the obstacles that obstruct the way to heaven, 
what encourages thee to press forward with confi- 
dence and hope, but the thought that thou art 
7 



70 RELATION OF BELIEVERS 

dependent upon One who is all-sufficient, and who 
declares, that of all that the Father hath given him, 
he will lose none, but will raise them at the final 
day. United to him by such a tie, thou mayest 
glory even in infirmity, for his power shall rest 
upon thee. 

It is another benefit of the relation under con- 
sideration, that it furnishes the most powerful 
motives to obedience. This is the more immediate 
fruit of the relation of obligation. ^ The love of 
Christ constraineth us, while we thus judge, that 
if one died for all, then were all dead ; and that He 
died for all, that they who live, should not hence- 
forth live unto themselves, but unto him who died 
for them and rose again.' It is the glory of the 
gospel, that it places those who receive it, in cir- 
cumstances which appeal so powerfully to some of 
the strongest feelings of the heart. When the be- 
liever reflects that he has been raised from the 
depths of sin, and his feet planted on the Rock of 
ages ; that he has received and is still receiving the 
richest spiritual blessings ; that he has secured to him 
by covenant all real good in this world and the 
next ; and that all has been purchased for him, by 
the humiliation and tears and groans and death of 
the Son of God, can he want motives to holy zeal 
and diligence ? Will not the sense of obligation 
irresistibly impel him to self-consecration ? Will it 
not fill his heart with ardor and make him strong 
for Christian action ? 

Look at your own experience. Christian reader. 
Has not your heart found the strongest incitement 



TO THE REDEEMER. 71 

to duty, in the fact that you are not your own, but 
have been purchased with a price ; and that you 
sustain to Christ the relation of one infinitely 
obhged ? Is it not when you feel that he has done 
every thing for you, that you long to do something 
in return for him ? Oh yes ! While philosophy 
with all her Avisdom, has never been able to move 
men to holy living, because she cannot reach their 
hearts, every one who has cordially received the 
Gospel, has found the simple truth that he is bound 
to Jesus Christ by an obligation which never can be 
cancelled, a vital, active energy within him. The 
law is established, and not made void, when men 
are justified by faith. 

As another benefit of the relation between the 
believing soul and the Redeemer, may be mentioned 
spiritual peace. This flov/s more directly from his 
friendship. It was the rich legacy which he left 
to all, in every age, who should be brought to taste 
his love. ^ Peace I leave with you — my peace I 
give unto you — not as the world giveth give I unto 
you.' . No, not as the world giveth. Nothing 
hollow, delusive, and unsatisfying ; but peace, pure 
and deep, and heavenly ; the peace of God, Avhich 
passeth understanding. By condescending to re- 
cognize us as his friends, and admitting us to free 
communion. He has put it in our power to cast all 
our burdens upon him, has secured to us his sym- 
pathy and smiles, in short, has made us to partici- 
pate even noAV, in that fellowship with him which 
consitutes the blessedness of the redeemed in heaven. 
Temptations may assail us, the world frown, and 



72 RELATION OF BELIEVERS 

earthly good be torn away, and yet our souls remain 
calm as the summer's sea. So it has been with 
many a believer. So, reader, it may have been 
with you. Such sacred calmness, is the natural 
consequence of being one with Christ ; one in spirit, 
one in purpose, and one in holy and inalienable 
love. And so long as you remain joined to him in 
such a bond of union, you may possess it to such a 
degree as shall make you look down alike upon 
earth's joys and sorrows. This it is that fills up 
the measure of your spiritual blessedness, and leaves 
you nothing to desire, but that you may demean 
yourself in such a manner, as not to lose what is 
your rich inheritance in the Redeemer : but on the 
contrary, to prove a living, fruitful branch of the 
true and living Vine. 

If then the relation between Jesus Christ and 
those who love him, is so intimate, and is productive 
of such fruits, ought they not daily to exercise a 
lively faith in him. It is probable — ^nay, it is abso- 
lutely certain — that few Christians ever attain to an 
adequate and abiding conviction of the fact, that 
they are united indissolubly to Christ. Too often 
He is regarded as remote, and it is forgotten that a 
relation of dependence, of obligation, and of mutual 
affection, binds us to him like a golden cord, so that 
he is with us when we sleep and Avhen we wake, 
in the house and by the way. Thus we dry up 
the streams of our own enjoyment. We lose the 
benefits to which we are entitled ; we fail to derive 
the holy courage, zeal, and peace, which are appro- 
priately ours, if we do not live with the Son of God 



TO THE REDEEMER. 73 

by faith. Yes, Christian, you must beUeve that He 
abideth in you, to sustain and invigorate and com- 
fort, or you will live below your duty, and at a 
distance from your happiness. How is it then in 
this respect with you ? Do you understand prac- 
tically, this subject of nearness of access to the 
Saviour ? ' Some men,' says the excellent Baxter, 
' find more of spiritual enjoyment in every common 
meal, than others in their choicest privileges, so 
habitual a sense have they of the Redeemer's pre- 
sence.' Is this the case with you? Do you set the 
Lord Jesus always before you ? Do you rely on 
him for strength, for pardon, and for peace, and 
endeavor to bring every thought, feeling, and pur- 
pose, into entire conformity to him, that your union 
with him may be perfect ? Do you converse with 
him often and delightfully, in his Word, in medita- 
tion, and in prayer ? It is a most necessary duty, 
that you examine yourself in this respect. If you 
truly live with Christ by faith, Avith what heavenly 
joy do you meet him in your closet ! With what 
tenderness do you think of his dying love ! Yes ! 
and when faith portrays to you the scenes of Calvary, 
you are ready to exclaim, 

^ Oh the sweet wonders of the cross, 
Where God the Saviour, loved and died ; 
Her noblest life my spirit draws, 
From his dear wounds and bleeding side.' 

Ought you not also, Christian reader, sustaining 
such a relation, to mourn over indwelling sin, and 
strive for more perfect sanctification ? Your union 

with Christ cannot be complete, or at least you 

7* 



74 RELATION OF BELIEVERS. 

cannot fully enjoy its benefits, so long as sin remains 
unslain with you. Just in proportion as you are 
pure in heart, will He show you his face in love, 
and endow you with his gifts and graces. Fly 
then to the fountain that is opened. There you 
will find forgiveness and a plenteous redemption. 
Let no consciousness of duty neglected, of sin in- 
dulged, or of want of devoted love, separate between 
your soul and Christ. Rest not satisfied, till you 
feel a perfect sympathy with him ; and such a reli- 
ance on his love, that you have something of the 
fellowship enjoyed by the redeemed above. In 
short, since you owe all to the Redeemer's love, let 
your heartj your tongue, your life, show forth your 
gratitude. While you acknowledge your indebted- 
ness, give up yourself anew to him in penitence and 
faith, beseeching him to be to you wisdom, and 
righteousness, sanctification, and redemption. 



CHAPTER VI. 



OUR FAITH. 



It was the special object of the writer of the 
epistle to the Hebrews, to confirm those to whom 
he wrote, in the Christian faith. For this purpose, 
he shows by various arguments, the superiority and 
preeminent excellence, of the gospel method of 
salvation : and then, to encourage them to bear with 
patience, the persecutions and afflictions to which 
they were subjected on account of their profession, 
he refers them to the excellent of former ages ; who 
cheerfully suffered all manner of calamity, while 
with the eye of faith, they looked forward to a 
better state, and had respect unto the recompense of 
reward. He would have the believers understand, 
that in their toilsome and afflictive course, they 
were a spectacle to God, to angels, and to men, and 
encompassed with a cloud of witnesses ; that so 
they might be prompted to lay aside every weight, 
and the sin which did so easily beset them. But 
while he offers these and similar incentives to 
Christian perseverance, he evidently lays greatest 



76 CONTEMPLATION OF CHRIST. 

Stress, upon the influence of an habitual contempla- 
tion of the character and work of Christ. Upon 
this he dwells particularly; as if he would have 
them feel, that while they should derive incitement 
from subordinate considerations; they must ever 
look for their mightiest impulse, to Jesus the great 
Captain of salvation. 

The circumstances of the early disciples, were in 
some respects peculiar, their trials also were in some 
degree peculiar ; but since the elements of human 
nature, and the legitimate influence of the gospel, 
are every where the same ; it must be true, that 
what was found to be to them the essential means 
of Christian progress, will be found to be the essen- 
tial means of Christian progress to believers at the 
present day. If it was necessary in order to sustain 
their spiritual growth, that they should have an eye 
fixed steadily on Christ, it is no less requisite to 
ours. We may rest assured, that we as well as 
they, shall draw our best supplies of strength to 
prosecute our journey upward, from an habitual 
looking unto Jesus ; not in his present attitude 
alone, but including in the view, his entire character 
and work. 

It is incumbent, therefore, on all who intend to 
run the Christian race, to endeavor fully to enter 
into the spirit of a duty so important. That we 
may aid the reader in this matter, we shall point 
out some particular views of Christ, on which espe- 
cially the mind should rest. 

Look unto Jesus then, in his self-devotion. The 
first great lesson you are called to learn as a Chris- 



I 



CONTEMPLATION OF CHRIST. 77 

tian, is that of renouncing selfish interests, subduing 
personal desires, and becoming thoroughly subject 
to the Supreme Will ; — a lesson, than which none 
is more difficult for humanity to learn. The heart 
naturally scorns subjection ; it proudly spurns re- 
straint ; it wishes to be guided by its own impulses 
alone ; in short it sets up a claim to independence. 
But Christianity recognizes but one independent 
mind in all the universe ; it demands that the wishes 
of this mind, shall regulate the wishes of all others ; 
that the decisions of this will, shall be the universal 
law. Under this system, therefore, self must be 
crucified ; that all the finite, may move around the 
Infinite in harmony, subject to the one great central 
moral power, as the planets move around the sun, 
in obedience to the gravitating energy. ^ If any man 
will come after me, let him deny himself, take up 
his cross, and follow me.' 

And of what our Lord Jesus Christ demands of 
us, in this respect, He has himself set us a most 
illustrious example. If it be a sacrifice to yield 
submission to the perfect Will, He has endured the 
sacrifice. If it be a hardship to practice self-denial, 
and to suffer personal privation, He has submitted to 
the hardship. He voluntarily became subject to 
the Father, and consented, of his own self and 
for his individual advantage to do nothing. He 
laid aside the crown he wore in heaven, and put 
off" the glorious robes in which he sat upon the 
throne, and veiled his Deity in human weakness, 
and suff'ered all the necessary sorrows of humanity ; 



78 CONTEMPLATION OF CHRIST. 

and through years of weariness and toil, hved only 
for the work which had been given him to do. | 

' Cold mountains, and the midnight air, 
Witnessed the fervor of thy prayer : 
The desert thy temptations knew, 
Thy conflict, and thy victory too.' 

Unparalled self-sacrifice ! No creature in the uni- 
verse can ever equal it : for no creature, has an 
eternal throne to leave ; nor a boundless dominion 
to resign; nor an infinite majesty to be put off"; nor 
divine perfections to be obscured in flesh. No. 
Thou mysterious Philanthropist ! unequalled thy 
self-devotion forever must remain. 

Now the utility of looking unto Jesus, in this 
view, is perfectly apparent. Called, as you are, if 
you would run the heavenward race, to live not 
unto yourself, to bear the cross and despise the 
shame, and to be crucified unto the world, you need 
just such incitement, as his example is fitted to 
afford. Without it, you might be weary and faint 
in your mind. But with the truth fresh in memory, 
that even Christ pleased not himself, but was made 
perfect as the Captain of salvation through suffering, 
who could shrink from offering himself a willing 
sacrifice to God, ready to do or bear whatever infi- 
nite wisdom may appoint. The faithful soldier, 
would be ashamed to blench at privations which his 
leader cheerfully endured ; and can the Christian, 
when the Redeemer, having made cheerfully the 
offering of himself, inquires ; ' Are ye able to drink 
of the cup that I drink of, and to be baptized with 
the baptism that I am baptized with ' — ^make any 



CONTEMPLATION OF CHRIST. 79 

Other answer than that made by the Apostles — We 
are able ? Surely every one must feel, that it is 
enough for the disciple that he be as his Master. 
Yes, Christian — with a self-devoting Saviour in your 
view, you can hardly fail to find self-consecration 
easy. 

Look imto Jesus, also, in his benevolence of 
heart. As it is your first Christian duty, to be in 
subjection to the Father of spirits, and in self-renun- 
ciation, to stand ready even for sacrifice and suffering 
in obedience to his will, so it is the second, to be 
filled with love to fellow beings, and intent on doing 
good. It is enjoined that you ^ look not every man 
on his own things, but every man also on the things 
of others.' And by the comprehensive precept of 
our Lord, ^ Whatsoever ye would that men should 
do unto you, do ye even so unto them ;' — you are 
required to avail yourself of all opportunities and 
means, of making others happier and better, under 
the influence of a heart warmed with a real interest 
in their welfare. 

But in exacting of you such a service, and the 
exhibition of such a spirit, Jesus Christ asks only 
that you feel as He has ever felt, and act as He has 
ever acted. His love is an unfathomable deep ; a 
rich eternal fountain. It has flowed like a refreshing 
river, from the morning of creation until now ; it 
will flow on while the ages of eternity shall roll. 
It was love, that led to the mysterious incarnation ; 
that placed him in the form of a servant in our world. 
It was love, that prompted him to heal the sick, and 
raise the dead, and cleanse the leprous, and cast out 



80 CONTEMPLATION OF CHRIST. 

devils ; to make the deaf to hear, and the dumb to 
speak. It was love, that made him weep over 
the devoted city ; that moved him to pray for those 
that persecuted, and spitefully entreated him ; that 
led him through a life of weary labors, to the final 
act by which He brake the chains that held a world 
in bondage unto sin. In short. He is himself a 
perfect exemplification of benevolence, pure, change- 
less, and expansive. 

What then, so fit, as the contemplation of that 
holy flame in him, which many waters could not 
quench, to kindle universal love within your breast. 
Emotions are easily transmitted from mind to kin- 
dred mind. You can hardly hold communion with 
benevolence, and not catch its noble spirit. You 
will find it difficult to dwell on the works of love 
which Jesus has performed, without being filled 
with admiration of his goodness, and with desire in 
conformity to his example, to be occupied in doing 
good. If a selfish heart reluctates, you may find 
here a power that can compel it. The thought of 
the Redeemer's tears, which he wept in tenderness 
for other's woes, will shame selfishness to silence, 
and draw forth the purer feelings of the soul ; and 
thus, you will feel the love of Christ constraining 
you to love. Look then to Jesus in his benevolent 
affections. 

Look unto Jesus too, in his purity of character. 
It is made your duty as a Christian, to cultivate all 
excellence. ' Whatsoever things are true,' says the 
Apostle, ^whatsoever things are honest, whatsoever 
things are just, whatsoever things are lovely, whatso- 



I 



I 



CONTEMPLATION OF CHRIST. 81 

ever things are of good report ; if there be any virtue, 
and if there be any praise, think on these things.' 
To engraft true excellence upon our fallen nature, is 
a laborious task. You need encouragement and 
stimulus, in the attempt ; and you are capable of 
being roused to zeal, and prompted to exertion, by 
the view of moral loveliness. There is that within 
you which can feel its sweet attraction. As when 
you see distinguished learning, it excites the thirst 
for knowledge; as the view of preeminent talents 
prompts to self-improvement ; as the sound of the 
trump of fame awakens aspiration ; so does a per- 
ception of the beauty of true goodness, tend naturally 
to draw the soul of the believer towards it, and to 
move him to desire and effort. 

But in Jesus Christ, is centered all imaginable 
excellence. He is fairer than the sons of men. He 
did no sin, neither was guile found in his mouth ; 
but when tempted He triumphed, and returned, in 
the power of the Spirit, to his duty. He was meek 
and lowly in heart ,* and when He was reviled He 
reviled not again. His sympathies were tender, for 
He wept with them that wept. His soul was calm 
and peaceful, and his spirit gentle as a lamb. In 
the discharge of duty, He was bold and dauntless as 
a lion ; and feared not to confront and rebuke infuri- 
ated enemies. No blemish in short, can be detected 
in his character ; and no virtue can be conceived, 
that will not there be found. 

What, then, must be the appropriate effect, of 
keeping your eye habitually fixed, on his spotless 
purity of character, in which all ideal excellence is 
8 



82 CONTEMPLATION OF CHRIST. 

realized ? Will it not kindle all your ardor to put on 
his moral image ? Can you gaze and not admire 
and copy ? Will you be able to survey your own 
defects in such a light, and not desire and labor to 
remove them ? It is a law of mind, that it assimi- 
lates in feeling and in character, to the objects of its 
frequent contemplation. You will find it to be so 
in this case. While you look unto the Saviour's 
immaculate perfection, you will find yourself drawn 
towards holiness, by a mighty and prevailing influ- 
ence. 

Look unto Jesus likewise, in his vicarious suffer- 
ing for sin. The Gospel is addressed to you, as a 
ruined sinner. It assumes, that the curse of God's 
violated law is justly resting on you, inasmuch as 
you have rejected his authority, and withholden 
from him your afi'ections, and given up yourself to 
sin, without provocation or excuse. It takes for 
granted, that you can do nothing to repair the injury 
which sin has done ; or to save yourself from its 
deranging and consuming power. It unfolds to you 
the extent of its ill desert, by revealing the punish- 
ment awaiting it beyond the grave — a world of dark 
and hopeless ruin, ^ where the worm dieth not, and 
the fire is not quenched.' And then in view of all 
your miseries and liabilities, it ofiers Jesus Christ as a 
propitiary sacrifice, giving himself freely an ofi'ering 
for sin, that you may be pardoned and restored. It 
exhibits him as bound like a lamb destined for the 
altar, a voluntary victim. It bids you look while 
He is slain ; and mark the purple stream that flows 
from his open wounds, and listen while He groans 



CONTEMPLATION OF CHRIST. 83 

beneath a world's transgression. Yes ! it bids you 
look, and trust, and live. It tells you there is a 
ground of pardon there ; that you may go to Calvary, 
and wash all your sins away ; and that to those who 
resort to Christ, there is no more condemnation. 

Now though you may be a Christian, and be 
recognized by God as his, yet you are not wholly 
free from sin. You are engaged in warfare with it, 
and it sometimes gains advantage. Often — very 
often, you feel a burdened conscience. You feel 
oppressed with the remembrance of your former sins, 
which you hope are now forgiven, and you find 
sufficient evil still indwelling, to encumber and 
distress you. Still, therefore, you have need to look 
to Jesus as a suffering Saviour. As it was by a view 
of Him upon the cross, that you were first delivered 
from the burden of your sin, so it must be by a 
daily repetition of the view, that your conscience 
must be cleansed, and your inward peace preserved, 
through all the way to heaven. Never will you find 
it either safe or comfortable, to lose sight of Jesus 
on the cross. 

Look unto Jesus, further, in his glorified condition. 
He triumphed when he fell ; baffling the malice of 
his enemies, and covering them with shame. Death 
could not hold him captive. He heaved the iron 
gate and rose in glory. As the reward of the work 
He had accomplished. He was exalted to the throne 
of power, and the proclamation sent abroad, that at 
the name of Jesus every knee should bow, and every 
tongue confess. 



84 CONTEMPLATION OF CHRIST. 

But the Redeemer's triumph, Christian, was an 
earnest of your own ; a pledge that the strife you 
now are waging, shall eventuate in glory. His 
rising from the tomb, effectually destroyed the sting 
of death, and made sure your resurrection. His 
inauguration as the King of Zion, secures to you a 
great Protector, into whose hands, all power in 
heaven and on earth is given. 

So often then as you look at Him, in the enjoy- 
ment of his honors and rewards, you will feel your 
hopes revive, your fears diminish, your courage 
gather strength, and your conviction, that your 
interests are secure, grow firm. You Avill believe 
assuredly, that because He liveth, you shall live also ; 
and that having suffered with him, you shall also be 
glorified together. Hoav will this confidence, and 
these bright prospects, accelerate and cheer your 
Christian race ! How will they bear you up, when 
encompassed with infirmity and trials, and excite 
you on to victory ! Look unto Jesus in his exalta- 
tion to the throne. 

Look unto Jesus, finally, in the fullness of his 
grace as Mediator. When He ascended up on high, 
to resume his seat on the right hand of power, he 
did not terminate his work of love for man. He 
entered into the heavenly temple, to plead the offei^ 
ing he had made ; and to perform all the duties of 
an Intercessor. He received gifts to bestow on men, 
and faithful to his own, he began to communicate to 
them freely from the riches of his grace. And now, 
in the discharge of mediatorial duties. He oflers him- 
self as a sympathizing and efficient advocate^ able 



CONTEMPLATION OF CHRIST. 85 

and willing to save, all that come unto God by him. 
^ If any man sin/ says John, 'we have an Advocate 
with the Father, Jesus Christ the righteous.' 

When you look at your own infirmities and 
sins, when you consider how imperfect are your 
holiest services, and how much of evil still remains 
within you ; and then remember, on the other hand, 
the unsullied purity and awful majesty of God, and 
the strictness and perfection of his law ; you feel that 
it is a fearful thing, for a sinner such as you perceive 
yourself to be, to approach his glorious throne ; you 
cannot bear the glance of those eyes that are as a 
flame of fire. And yet you know that you have no 
where else to go ; and that He only can bless and 
give you peace ; and thus you are dejected and dis- 
tressed. But a view of Jesus Christ in the attitude 
of a gracious Mediator, dispels at once your fears. 
He rises as the morning star upon your soul. You 
see that you may come with boldness, to the throne 
of grace, through him. You hear him say to you, 
^ I am the way. Come unto me, all ye that labor and 
are heavy laden, and I will give you rest.' You 
come with humble confidence, receiving of his 
fullness grace for grace. 

If then you would have free access to the heav- 
enly throne ; if you would find God, a God of love 
and not a consuming fire ; if you would receive 
encouragement and grace in time of need ; look 
unto Jesus in the gracious Mediatorship, which for 
your benefit He holds perpetually in heaven. 

Such then, Christian reader, are the particular 
views, which you will find it profitable habitually 
8^ 



86 CONTEMPLATION OF CHRIST. 

to take of Jesus. You have the Christian race before 
you. You have learned by experience something of 
its duties and its trials. You are anxious to run it 
swiftly, and not at a lingering, tardy pace. And you 
need all the incitement, all the ardor, all the encour- 
agement, which can be drawn from an obedience to 
the Apostolic exhortation. Faithfully endeavor then, 
always to set the Lord before you. Look unto Jesus 
in his self-devotion, and learn to 

* Give every mortal interest up, 
And make your God your all.' 

Look unto Him in his benevolence of heart, and 
learn to be an angel of mercy to a dying world. 
Look unto Him in his purity of character, and learn 
to let your light so shine, that men may see in you 
his image, and glorify your heavenly Father. Look 
unto Him in his suffering for sin, and feel the burden 
of your sins removed by faith. Look unto Him in 
his glorified estate, and see the reward of obedience 
and self-sacrifice, and anticipate the time when you 
shall sit down with him in his kingdom. Look 
unto Him, lastly, as he pleads above, and remember 
that ^ you are come unto Mount Zion, the city of the 
living God, the heavenly Jerusalem, to the general 
assembly and church of the first-born, and to the 
blood of sprinkling, that speaketh better things than 
that of Abel.' 

Do this, and you may run with patience, the race 
set before you. Nothing will have power to cast 
you down; nothing will effectually hinder you, or 
direct you from your way. Do it, and you will 



CONTEMPLATION OF CHRIST. 87 

make the happier and better progress ; your strength 
will be renewed ; your feeble zeal will be enkindled 
into ardor ; and instead of turning back unto perdi- 
tion, you will hold on your course, unto the day of 
Christ. 



CHAPTER VII. 

KNOW YE NOT, THAT THE SPIRIT OF GOD DWELLETH 
IN YOU ? 

The ministration of the Spirit, is a fundamental 
truth of revelation. In other words, it is one of the 
great facts, essential for mankind to know, yet be- 
yond the power of reason to discover, which it has 
pleased the God of grace to make known to us, on 
the authority of his own explicit testimony. 

It is also preeminently characteristic of the Chris- 
tian dispensation. Thj Divine Spirit was, indeed, 
from the beginning, the author of holiness among 
men. But so much more restricted were his ope- 
rations, and so much less conspicuous their fruits, 
under the old, than under the new economy, that it 
was not until the introduction of the latter, that he 
was formally announced to men, as a Divine Agent 
charged with a special ministry on earth ; and that 
the design of his mission, and the nature of his 
work, were fully unfolded to the world. 

He was first promised by the Saviour, as the 
Comforter of his disciples; to supply to them the 
want of his personal encouragement and counsel. 



INDWELLING OF THE SPIRIT. 89 

^And 1/ said he, ^will pray the Father, and he 
shall give you another Comforter, that he may abide 
with you forever ; even the Spirit of Truth ; whom 
the world cannot receive, because it seeth him not, 
neither knoweth him. But ye know him, for he 
dwelleth with you and shall be in you.' 

Afterward it was declared still further, that he 
had a work to perform for the world, as well as for 
the church. ^ When he is come, he will reprove 
(or convince) the world of sin, of righteousness, 
and of judgment.' Of the sin of unbelief on the 
divinely appointed Saviour ; of righteousness, or 
justification through his atoning blood ; and of 
judgment, awaiting those that reject salvation by 
the Gospel. 

The nature of his work in all its aspects, is yet 
more fully exhibited, in the Acts and the writings 
of the Apostles. The substance of their teaching 
on the subject is, that under the Christian dispensa- 
tion, the Holy Spirit is on a permanent mission to 
mankind ; that on the unregenerate, his influences 
are employed to the end that they may be convinced 
of sin, and renewed in heart: and that in the 
regenerate, he resides to quicken, to comfort, and to 
sanctify, that they may abound in heavenly graces, 
and become meet for the heavenly world. 

The right understanding of this latter truth, the 
indwelling of the Spirit in the saints, is intimately 
connected with spiritual improvement. If misun- 
derstood, it leads to serious practical mistakes ; if 
rightly apprehended, it ministers strength and cour- 



90 INDWELLING OF THE SPIRIT. | 

age to believers. These are sufficient reasons for 
instituting an inquiry into its nature and design. 

The most common error, respecting the presence 
and ministry of the Spirit of God in the souls of 
true beheversj is that of supposing his influence to 
be a matter of distinct and immediate consciousness. 
There are those who have adopted this opinion, and 
who hold it with tenacity. Their arguments in its 
support, are drawn first, from those passages of 
Scripture in which specific states of mind are re- 
ferred to the Spirit's agency, and then, from the 
experience of such as claim to be the conscious sub- 
jects of his power. When, for example, it is said, 
that the love of God is shed abroad in the hearts of 
Christians by the Spirit ; that the Spirit beareth 
witness Avith their spirit ; that they are strengthened 
with might by the Spirit ; that they are filled with 
the Spirit, led by the Spirit, and have the earnest 
of the Spirit ; it is inferred that the production of 
such effects within the soul, by a cause acting on it 
from without, must of necessity, be recognized as 
something distinct from its own proper operations. 
And when, in addition to this inferential proof, 
many individuals of unquestioned piety, affirm that 
they do consciously experience the impulses or 
impressions of the Spirit, producing phenomena of 
thought and feeling altogether unlike to the natural 
products of their own unaided minds, it is thought 
that the proof is conclusive on the point. 

Now it will be admitted, that there is not a single 
passage in the Bible, in which it is directly and ex- 
plicitly affirmed, that the mind can take cognizance 



INDWELLING OF THE SPIRIT. 91 

directly of the Spirit's operations. The Scriptures 
only teach, as in the texts which have been 
quoted, that the Spirit is actually present with the 
mind, exerts an influence upon it, and thus originates 
certain states of the aftections and the will. What 
then, are the states, which are thus produced ? Are 
they not states of love, of filial feeling, of faith in 
God, and of lively hope ? And are not love, and 
filial feeling, and faith, and hope, the mind's own ex- 
ercises and aff*ections ? And may not the Holy Spirit 
induce these exercises and affections, without any 
consciousness to the subject, of a foreign influence 
acting on him ? How is it in other cases ? Are we 
always sensible of the influence of causes, which 
give rise to particular states of mind? This will 
not be maintained. We often find our minds in a 
particular state, for which we can perceive no cause. 
It is therefore possible, that the Divine Spirit should 
produce particular states of feeling, and leave the 
cause in like manner unperceived. And if so, the 
texts which speak of him as the author of holy 
exercises in the soul, by no means justify the con- 
clusion, that his agency must be distinctly felt. 

Nor, is the alleged testimony of experience, more 
conclusive. If there are those who have evidently 
been subjects of the Spirit's influence, who claim 
to have been distinctly conscious of it at the time, 
there are equal or greater numbers, who have as 
evidently felt his power, who disclaim any such 
consciousness altogether. Taking into view this 
fact, and reflecting on the ease with which we 



92 INDWELLING OF THE SPIRIT. 

may mistake in relation to what transpires within 
us, this evidence will not be thought worth urging. 

All the light therefore, in respect to the nature 
of the Holy Spirit's influence on the soul, is that 
afforded by the word of God ; and that does not 
sanction the idea of a conscious impulse, or impres- 
sion, on the mind. On the contrary we are ready 
to aflSirm, it positively instructs us, that the mode in 
which it operates is beyond our observation. Thus 
when the Saviour instructed Nicodemus, he taught 
him that nothing save the fruits of the Spirit's 
agency, could be perceived by man. And univer- 
sally, it refers us to the graces of the Spirit, and not 
to any consciousness of his presence, or his power, 
as the evidences of piety. 

We may say then, of the nature of the indwelling 
of the Holy Ghost, that it is an abiding, unconscious, 
bat efficient influence in the soul, producing results 
of the highest moment in respect to its spiritual 
condition. 

Inquiry into the design of the mission of the Spirit 
to believers, will lead us to a knowledge of the spe- 
cific character of these results. What then do the 
Scriptures teach us respecting this design ? 

We learn, from our Saviour's explanation of the 
design of the Spirit's coming, in relation to the 
church, that there were two distinct objects to be 
answered; the one special and temporary, the other 
general and permanent. The first object, was that 
of enabling the disciples to call to mind the instruc- 
tions of their Master, to comprehend them fully, to 
record them faithfully for the benefit of after ages, 



INDWELLING OF THE SPIRIT. 93 

and to work miracles and speak with tongues, in 
confirmation of their divine commission, and in aid 
of their single-handed efforts to introduce the Gospel 
to the world. The agency of the Holy Ghost, in 
reference to the attainment of these ends, was con- 
fined to the primitive age, and does not claim our 
particular attention, in connection with the present 
subject. 

It is with the other object of the Spirit's mission, 
with the design of his coming in relation to all the 
church, in all ages, that we are especially concerned. 
And this was, if we state it briefly, to secure the 
progressive sanctification and moral training of be- 
lievers ; to lead them onward toward the estate of 
perfect ones in Christ. It is for this purpose. Chris- 
tian, that the Spirit of God dwelleth in you. As 
he is sent to the unregenerate world, to bring about 
the commencement of holiness in their hearts, he 
is sent to you, and abides with you, to carry you 
on from grace to grace, to the perfect holiness of 
heaven. 

But let us look at this design, in some of its de- 
tails ; that our views may be rendered as clear and 
definite as possible. 

First, then, it is the office of the Divine Spirit, 
to enlighten the understandings of believers, in 
respect to spiritual truth. ^ The natural man re- 
ceiveth not the things of the Spirit, neither can 
he know them, because they are spiritually dis- 
cerned,' All experience, confirms this affirmation 
of the sacred writer. There is a strange inap- 
titude in fallen man, to the apprehension of the 
, 9 



94 INDWELLING OF THE SPIRIT. 

things of God. Whether it be that sin impairs the 
power of spiritual perception, or whether the diffi- 
culty arises from an aversion to fixing the attention 
on such objects, or whether the two causes operate 
together, it is not important to inquire. The fact, 
must force itself on every serious observer, enabling 
him to see the propriety of what God's word affirms 
of mankind by nature ; viz. that they are in a state 
of darkness, and that they love the darkness, rather 
than the light. 

But when men heartily receive the Gospel, and 
are born of the Spirit, they are said to come to the 
light. ' Ye were sometime in darkness,' says the 
Apostle, ^ but now are ye light in the Lord. The 
God of this world hath blinded the minds of them 
that believe not, lest the light of the glorious Gospel 
of Christ should shine into them. For God, who 
commanded the light to shine out of darkness, hath 
shined in our hearts, to give the light of the knowl- 
edge of the glory of God, in the face of Jesus 
Christ.' 

But the light which illuminates the saints, is not 
poured around them at the first, with mid-day 
brightness. It begins like the rising dawn, to grow 
brighter and brighter ; unto the perfect day. As 
therefore they owe it to the Spirit, that the day has 
dawned, and the day star arisen in their hearts, so 
they must be indebted to him, for the perfection of 
what is thus begun. ^ When the Spirit of truth is 
come,' says Christ, 'He shall guide you into all 
truth.' Paul prays for the Ephesians, that God 
would give mito them, ' the spirit of wisdom and 



INDWELLING OF THE SPIRIT. 95 

revelation, in the knowledge of Him. That the 
eyes of their understanding being enlightened, they 
might know what was the hope of their calling, and 
Avhat the riches of the glory of his inheritance in 
the saints.' And for the Colossians, he supplicates 
in similar language, that they may be filled with 
the knowledge of the Divine will, in all wisdom 
and spiritual understanding. We may, therefore, 
say with the highest propriety and truth, when we 
address our praises to the Spirit — 

* Enlightened by thine heavenly ray, 
Our shades and darkness, turn to day ; 
Thine inward teachings, make us know, 
Our danger, and our refuge too.' 

It is another office of the Spirit of God, in his 
indwelling with belivers, to invigorate and to sus- 
tain their moral energies. To fight the good 
fight of faith, in opposition to the powers of earth 
and hell, is a work to which the strength and 
courage of those who are as yet holy but in 
part, is very far from being equal. Like the 
disciples, who forsook their Master in the hour 
of darkness and of conflict, they would all prove 
recreant and faithless, if unaided from above. But 
when, through the malice of their foes, oppressed 
and exceeding sorrowful, like their Lord when in 
the garden, though they may not believe that angels 
will appear to strengthen them, they are authorized 
to expect, that by the aid of the Spirit, divine 
strength, will be made perfect in their weakness. 
Never after the descent of the Holy Ghost upon 
them^ did the first disciples betray their Master's 



96 INDWELLING OF THE SPIRIT. 

cause. They plead it before those who were guihy 
of his blood ; and before kings and princes, they 
feared not to defend it ; and his influences, still 
produce essentially the same results in this respect. 
To be full of the Holy Ghost , is now as much as ever, 
to be thoroughly furnished unto all good works. 

Hence Paul enjoins it as a duty, ^ to be strong in 
the Lord J and in the power of his might ;' that is, 
by the power which through his Spirit he bestows. 
And he prayed that God would grant to the Ephe- 
siansj ^ according to the riches of his glory, to be 
strengthened with might by his Spirit, in the inner 
man.' Thus to strengthen those with whom He 
dwells, is then a part of the Spirit's work. He 
accomplishes it, in part, by the discovery of the 
truth to the understanding, which has been noticed^ 
thus supplying the power of the most weighty mo- 
tives ;• and also it is probable, by direct and imme- 
diate influences, which are wholly incomprehensible 
to us. It is his gifts in this capacity especially, 
which are called in the Scriptures, the consolations 
of the Spirit. 

It is still another part of the Holy Spirit's office, 
to elevate and purify the affections of the soul, and 
originate holy dispositions and desires. This is 
taught us, in the very numerous texts, which ascribe 
to his agency the sanctification and moral excellen- 
cies of the renewed. They are said to be led by 
the Spirit, in opposition to being under the influence 
of the flesh ; that is, to have their minds drawn 
from inferior up to spiritual things ; to be washed 
and sanctified and justified, by the Spirit of our 



\ 



INDWELLING OF THE SPIRIT. 97 

God ; and to be advanced from one degree of glory- 
to another, by the Spirit. Their love, joy, peace, 
long suffering, gentleness, goodness, faith, meekness, 
temperance and truth, are all ascribed to the Sjjirit's 
influence. We are therefore fully sanctioned, when 
we say that from him ' all right thoughts and good 
desires do proceed.' By his gentle yet eflicient 
power, the mind is borne away from vain and carnal 
thoughts, to holy and exalted meditations; it is 
emptied of malicious, selfish, and impure affections, 
and filled with emotions kindred to those which 
spotless angels feel ; it is withdraAvn from earthly 
objects of desire, to seek with an absorbing interest, 
the things that are above. Thus, by slow degrees, 
the soul that was cast down, disordered, and in 
ruins, is made to rise again into the image of its 
Maker, and to become fitted for action and enjoy- 
ment in his kingdom. 

But there is yet another object, for which, the 
Holy Ghost dwells in the hearts of all the disciples 
of the Saviour. He gives them free access to God. 
The way for their approach, was opened by the 
Son. He entitles them to be the sons of God, and 
acts for them as Mediator. But it is the Spirit, that 
inspires them with a filial disposition, and leads 
them, to say, Abba, Father. It is He that bears 
witness, that they are the children of God. It is 
He that maketh intercessions for them, with groan- 
ings which cannot be uttered. Thus He enables 
them to appropriate the promises, to apprehend the 
things that are unseen, to rise, on the wings of faith 

and love, to acts of sweet and acceptable devotion. 
9# 



98 INDWELLING OF THE SPIRIT. 

Were it not that the Spirit thus helpeth their infirmi- 
ties, they could never attain to fellowship with a 
God of pure and glorious majesty. But by his aid, 
they come with confidence, and have fellowship 
with the Father and the Son. For this therefore 
was He commissioned, in the divine economy, to 
abide in the hearts of as many as believe. 

Such are the principal particulars, included in the 
general design of the indwelling of the Holy Ghost- 
And O how interesting, how gracious a design ! 
What a proof of God's immeasurable love ! With 
what truth, did the Redeemer say to his desponding 
followers, 4t is good for you that I go away;' since 
He went away, to send an agent far better adapted 
to the wants of his people here below, than his own 
personal presence could have been. 

What then, is the practical bearing of these truths. 
Does the Spirit of the living God indeed dwell in 
you. Christian reader ? And for such a purpose, as 
that which has been described ? How ought it to 
awaken gratitude ! 

* Unworthy dwelling ! Glorious Guest I ' 

with what propriety may you exclaim ! If you reflect 
upon the nature, design, and value of this gift of 
God, your mouth must certainly be filled with 
praise. When you perceive the clouds of sin to roll 
away, and the light of truth to break in upon your 
darkened understanding ; when you feel your weak- 
ness changed to strength, and your fear to holy 
resolution ; when you find your grovelling thoughts, 
turned upward to things sacred, aiid your soul filled 



INDWELLING OF THE SPIRIT, 99 

with heavenly aspirations ; and finally, when you 
feel yourself emboldened to approach your heavenly 
Father as a child, and experience the pure delights 
of reciprocal affection, remember that you owe it all 
to the presence of that blessed Comforter, who is 
the richest of the gifts which the Redeemer pur- 
chased for you. And let your heart be filled with 
thankfulness, that such rich provision hath been 
made, for all your spiritual necessities. 

And what encouragement, is the truth that the 
Holy Spirit dwells within you, with a design so 
gracious, fitted to afford. With his presence in your 
soul, you can never be left in impenetrable gloom ; 
you can never be wholly overcome, or be given over 
to despair ; you cannot strive against the corruptions 
of your heart, and gain no" victories ; you cannot be 
utterly estranged from God, and lose wholly the 
relish of his love. He hath taken up his abode 
within you, that the work He has begun, may be 
carried on unto the day of Christ, Let this be 
your ground of confidence. Let it sustain your 
sometimes fainting heart, and urge you on, till the 
struggle shall be ended. 

And let the thought of the indwelling Spirit, 
lead you to the utmost circumspection. What a 
chastening influence, should it habitually throw 
over you. You would most anxiously observe the 
rules of strict decorum, if a distinguished guest 
Were in your house : and shall it not excite to equal 
watchfulness, that a guest from Heaven is in your 
jsoul ? O do nothing to offend him. Let no thoughts, 
or feelings, or desires, have place within your heart, 



100 INDWELLING OF THE SPIRIT. 

that will be displeasing unto him that dwelleth 
there. How flagrant were the wickedness, of intro- 
ducing into the place where He condescendeth to 
abidcj unholy thoughts, and stormy passions, and 
low and earthly wishes ! Be watchful, lest you 
should in any wise commit it ; lest you should grieve 
the Holy Spirit of God, whereby you are sealed 
unto the day of redemption, 



CHAPTER VIII. 



THEY THAT ARE AFTER THE SPIRIT, DO MIND THE 
THINGS OF THE SPIRIT. 

When we conceive of a holy angel, a pure and 
perfect spirit, we always imagine him employing 
his exalted powers, on subjects adapted to their 
nature, and worthy to engage them. We think 
of him as tasking his intellect in the pursuit of 
universal truth, as admiring divine wisdom in its 
manifold displays, as feasting his imagination upon 
perfect beauty, and as centering his intense affections 
upon infinite moral excellence. We could not sup- 
pose him, even for a moment, occupied with a grov- 
elling thought, emotion, or desire, without feeling 
him to be no longer what he was, and saying con- 
cerning him in sorrow, ^How art thou fallen, O 
Lucifer, son of the morning ! ' 

But man, in his higher nature, possesses, it is 
probable, essentially the same powers as the unem- 
bodied intelligences of heaven. He has reason, 
imagination, memory, affections, and a will ; and is 
able, therefore, to discover truth by intuition, and 
by study ; to combine elements, and orignate new 



102 BEING SPIRITUALLY MINDED. 

forms of thought ; to hold communion with the past, 
and to feel the attraction of what is excellent ; and 
all these things according to his pleasure. It would 
seem then no less natural, to associate with the con- 
ception of the human soul, the idea of whatever is 
noble in aspiration, affection, and pursuit. It is true, 
the soul is connected with a body, which modifies, 
and probably limits in some degree, its operations. 
But this does not change its nature ; and should not, 
therefore, change, but only moderate, our expecta- 
tions. We should still expect to find its bent the 
same, while we should readily make suitable allow- 
ance for the unfavorableness of its position. 

But how does the soul of man, as it is subject to 
our actual observation, accord with what we should 
thus be led to presume respecting it beforehand ? 
What is the real state in which we find it ? We 
must admit the truth, humiliating as it is, that ^ they 
who are after the flesh, do mind the things of the 
flesh.' Instead of finding the body the mere instru- 
ment of the mind, we find it bringing the mind into 
captivity to its own desires, and engaging it in ex- 
clusive devotion to the things of sense. It seems 
as natural and spontaneous in men, to concern them- 
selves about sensible good — the good which belongs 
only to the present state of being, and to neglect 
that which is spiritual, and relates to the unseen 
world, as it does to eat, or drink, or breathe. 

Now the religion of the Gospel is a spiritual reli- 
gion. Its design, and proper influence is, to bring 
back the soul to such feelings, thoughts, and aims, 
as are appropriate to its rational and immortal nature ; 



BEING SPIRITUALLY MINDED. 103 

and withdrawing it from sense, and making it sub- 
ject to the guidance of the Spirit of God, to fix it, 
with deep and steady interest upon spiritual things. 
^ They that are after the Spirit, do mind the things of 
the Spirit.' And just in proportion as the grace of 
the Gospel has done its proper work in the Christian's 
heart, will be his spirituality ; and just in proportion 
as he wishes to be spiritual, should he vigorously 
endeavor to familiarize his mind with spiritual sub- 
jects. 

The range of subjects to which we may properly 
apply this epithet, is very wide ; affording the most 
interesting and various materials for study and re- 
flection. The spiritual mind need not, therefore, 
be a narrow mind. Its views may be enlarged, its 
conceptions clear, its spirit independent, and its 
temper liberal and candid. Indeed it will actually 
be found, that they who mind the things of the 
Spirit most, will be most distinguished for these 
and other excellencies. 

But however extensive the fields of thought, 
which the things of the Spirit open to the mind ; 
when particularly considered, they all relate to a few 
general subjects, which we may easily review. Of 
these the first, both in order and importance, is God, 
in his being, attributes, and claims. There are 
certain things concerning God, which cannot pro- 
perly be considered as spiritual things ; inasmuch 
as they may be, and often are, apprehended by the 
natural understanding, without any illumination by 
the Spirit. It may be proved, for instance, to the 
natural mind, that God exists, and that He possesses 



104 BEING SPIRITUALLY MINDED. 

infinite wisdom, and almighty power. It may be 
rendered probable to such a mind, that he exercises 
a providence over the world, and even that he main- 
tains a government over the human race. But the 
conviction which is produced in these and similar 
cases, is but a result of sensible evidence, addressed 
to the understanding. It is a mere assent to a pro- 
position, and not an inward realization of a truth ; 
and has nothing in it therefore of a spiritual nature. 

But the spiritual mind goes far beyond these vague 
intellectual generalities. While it diligently learns 
whatever nature, revelation, and reason, are able 
separately or unitedly to teach, and thus obtains a 
conviction of the understanding that there is a God, 
possessing not only all natural perfections, but all 
moral excellence likewise, it also seeks and finds the 
enlightening of the Spirit, and thus obtains a spiritual 
discernment. It realizes God. It feels the glory of 
his attributes. It lives and moves and has its being, in 
the light of his perfections, and amid the beauties of 
his excellence. It perceives his relation to the uni- 
verse, as the Author of all being, and the fountain of 
all good. It acquiesces in the justice of his claims, 
delights in his supreme dominion, regards all earthly 
and created good as nothing in comparison with what 
is found in him, and sees clearly, and certainly, and 
with unbounded satisfaction, that He is all in all. 

We do not say, that every Christian has attained 
to all that is here described. But this is a just de- 
scription of the apprehension which a mind fully 
under the influence of the Spirit, will have of God. 
Such an apprehension every Christian, as he grows 



BEING SPIRITUALLY MINDED. 105 

in spirituality, will approach, until he reaches it. 
Nothing short of this, can satisfy the renovated mind. 
The mere assent to propositions on the subject, is 
felt by such a mind, to be the letter only, with 
nothing of the spirit. 

Another subject, of which they who are after the 
Spirit are habitually mindful, is Redemption. Here, 
too, there is something which falls within the reach 
of the natural mind. As a mere historical fact, they 
who are not enlightened from above, may believe 
that God has sent his Son to be the Redeemer of 
mankind. But the simple knowledge of this fact, 
does not put the mind in possession of the great and 
interesting truths involved in the wonderful economy 
of grace. When the Apostles themselves, preached 
with preeminent power and clearness the truths con- 
nected with the cross of Christ, they seemed to 
natural men to utter foolishness. And so it has 
been in every subsequent age. Nothing is more 
common, than to hear those who are just beginning 
to feel solicitous respecting the welfare of the soul, 
confess, that the system of God's grace, as presented 
in the Gospel, appears to them dark, unintelligible, 
and repulsive. 

But to the mind which is after the Spirit, or in 
other words, which is subject to his teaching, and 
his guidance, the whole seems admirably clear. 
Such a mind perceives, instead of barren facts, a 
most impressive illustration of deeply interesting 
truths. It takes hold of the meaning of the great 
transaction. The misery and ruin wrought by sin, 
is in its conviction a reality. The perfection of the 
10 



106 BEING SPIRITUALLY MINDED. 

law and government of God, it is able to appreciate. 
It feels the necessity of atonementj or of the inflic- 
tion of the penalty of disobedience, in order to 
maintain the principles of justice, and uphold the 
authority of divine legislation. It sees the wisdom, 
the efficiency, the grandeur of the general system 
of redemption, and the harmony and adaptation of 
the particular measures it involves. It sympathizes 
with the yearnings of eternal love, and with the 
sacrifices of the great Redeemer. It enters into the 
spirit, which moved the Lord of glory to put on 
the veil of flesh, and in the condition of a man, to 
suff'er all the evils of humanity, except such as flow 
from personal transgression. It receives as a pre- 
cious truth, the mission of the Holy Spirit ; and 
regards him as the giver of life to those who are 
spiritually dead, and as the author of light, peace, 
and holiness, to those who have been born again. 
It regards the scheme of grace, not merely in rela- 
tion to mankind, and to its influence in time ; but 
also, in connection with the universal government 
of God, and in its moral consequences to eternity. 
And finally, it admires, though it cannot fathom, 
the heights and the depths of Infinite Benevolence, 
in beginning, prosecuting, and completing a system 
of salvation so new, so astonishing, so efficient. 

Such are the views, which the spiritual mind is 
wont to take, of God's redeeming work. On these 
it loves to dwell. They come home to its feelings, 
with a power which warms, and purifies, and ele- 
vates. They inspire undying hopes, they sustain 
amid discouragements and trials, and kindle up 



BEING SPIRITUALLY MINDED. 107 

within, the beginning of heaven's own peace and 
love. 

But besides unfolding to our view, the way in 
which a free salvation has been offered to mankind, 
the Scriptures predict the universal triumph of holi- 
ness on earth ; and this is another of the general 
subjects wliich engage the spiritual mind. While 
others are wholly absorbed in the pursuit of present 
good, or if they spend any thought upon the future, 
think only of the increase of facilities for gaining 
wealth, or the invention of new methods of gratify- 
ing the natural desires, they who are after the Spirit, 
are sorrowing over the moral evils which afflict 
mankind, and looking forward to the coming of the 
period, when the influence of the Gospel shall have 
swept them all away. Though to the eye of sense, 
there seems but little ground for anticipating such 
a time, they see a certainty that such a time shall 
come. And the views which they entertain of it, 
are spiritual views. The blessings which they anti- 
cipate in view of its coming, are spiritual blessings. 
They love to think of the recovery of the human 
race, by the grace of God, to the freedom of the 
soul ; so that the minds of men, no longer in 
slavery to sense, shall rise to their true dignity, and 
live for their true end ; to think of fraud, and vio- 
lence, and lawlessness of appetite, and lust of power, 
and covetous desire, as giving place to truth, and 
justice, and self-government, and contentedness, 
and love ; and of universal harmony and peace, as 
succeeding ages of jarring discord and contention : 
to think, in short, of having the tabernacle of God 



108 BEING SPIRITUALLY MINDED. 

again with man, so that he shall shed on them his 
constant and benignant smiles, and they walk with 
him, in free and holy fellowship. 

* O, scenes surpassing fable, and jet true I 
Scenes of accomplished bliss ! which who can see, 
Though but in distant prospect, and not feel 
His soul refreshed, with foretaste of the joy !' 

It does refresh the souls of the spiritually minded, 
thus to perceive in distant prospect, the ultimate 
results on earth, of the offer of salvation to our race. 
It enlarges their views of the power and grace of 
God, and stimulates their zeal and efforts, for the 
promotion of his cause. And it is for this reason, 
and not to amuse the imagination, that the subject 
often occupies their thoughts ; and that it finds a 
prominent place, in their prayers and conversation. 

And there is still another subject, on which the 
spiritually minded love to dwell. It is Eternity. 
The soul, when not debased by sense, desires im- 
mortal life. It even feels itself immortal. And 
revelation has drawn aside the veil, and shown to 
all the children of humanity, eternal destinies await- 
ing them beyond the grave. While, therefore, the 
natural man forgets the future, in his devotion to 
the present, and resigns his birthright for the pleas- 
ures of a moment, the spiritual man fixes the eye 
of faith intently on what is thus opened to his view. 
Instead of regarding the things of sense as real, and 
the things revealed to faith, as visionary ; he on the 
contrary, considers the former as mere shadow, and 
the latter as the substance. He reflects that he is 



BEING SPIRITUALLY MINDED. 109 

soon — in a brief moment as it were — to lay aside the 
body, which is the hnk that connects him with ma- 
terial things, and to launch away into the world of 
spirits, there to find a habitation and employments, 
for never-ending years. He looks in upon the heav- 
enly world. He sees that nothing Avhich defileth 
can ever enter there ; no carnal tempers, or earthly 
dispositions, any more than flesh and blood. He 
dwells in happy thought, upon the beauty of that 
holiness which pervades, and will pervade, the place 
eternally. He observes the bright inhabitants. 
Many of them, on their way to that blessed world, 
passed over seas of tribulation. But their tears, he 
perceives, are wiped away. ^ They hunger no more, 
neither thirst any more, neither does the sun light 
on them, nor any heat.' The Lamb leads them 
to living fountains, and their immortal thirst is 
quenched. And he sees that they are like the 
Saviour, while they behold him as he is, and 
reflect the glory of God which shines around them 
m unclouded splendor. And he glances onward, 
and onward, and conceives all that he can, of an 
eternity with such associates in such a world. 

Nor is the spiritually-minded man forgetful, that 
there is an eternity of darkness, as well as an eter- 
nity of light. He glances down into the bottomless 
abyss, and ponders on the malignity of sin, the 
terrors of God's justice, and the amazing value of 
salvation. To fall into the hands of the living 
God an unforgiven sinner, to him appears, indeed, 
a fearful thing ; and he is filled with gratitude un- 
speakable, when he thinks of his own deliverance. 
10^ 



110 BEING SPIRITUALLY MINDED. 

When thus communing with eternal scenes, the 
spiritual mind seems to have found its proper ele- 
ment. It is then engaged on things adapted to its 
nature ; and the appropriate influence is, to with- 
draw it more and more from earth, to increase its 
heavenward desires, and to urge it forward in the 
pursuit of holiness. 

Such are the general subjects, which engage the 
minds of those, who are led by the Spirit of God. 
Each one of them has innumerable branches, and 
involves innumerable particulars ; and altogether, 
they aflford an infinite variety of materials of 
thought ; and points of interest, which it will re- 
quire eternity itself to study. That the minds of 
Christians are not absorbed by these subjects daily, 
is because, from their imperfect spirituality, they 
do not fully apprehend them. But it will be found 
invariably to be true, that as the spirituality of any 
individual increases, he will see them with a clearer 
vision, and dwell on them with steadier and intenser 
interest. ' They that are after the Spirit, will mind 
the things of the Spirit.' And doing this, they will 
find that their souls are fed and purified and blessed. 

Reader! wouldst thou know whether thou art 
after the Spirit? Does then thy conscience tell 
thee, that thou art mindful of these spiritual things? 
Dost thou turn habitually from earth, to refresh 
thy soul with spiritual views of the pure and holy 
God, of the mysteries of his redeeming grace, of 
the reign of holiness on earth, and of the unveiled 
realities of the eternal world ? Dost thou feel thy- 
self, when occupied with earthly things, to the 



BEING SPIRITUALLY MINDED. HI 

exclusion of these high concerns, as out of thy 
proper elementj and longing to return ? Dost thou 
feel that these, when thy thoughts are free, are thy 
chosen themes of reflection and study ? If so, thou 
art a spiritual man ; for the natural man hath no 
delight in matters of this high and heavenly nature. 
Thou hast a relish for the bread of God, and he will 
give it thee forever ! If not, thou art earthly, and 
art minding still the things of the flesh. Thou art 
chasing shadows, and dreaming idle dreams, and in 
the end will find thyself undone ! 

Perhaps thou perceivest in thyself some spiritu- 
ality, and wouldst learn by what method to increase 
it. Then know, that as the spiritual mind is dis- 
posed to be conversant with spiritual things, so on 
the other hand, the more it converses with them, 
the more spiritual it becomes. Endeavor, therefore, 
to mind these things continually. Yield not thy 
mind to low and trifling objects, and waste not 
thought upon them. But on the contrary, make 
resolute efl'orts to disengage thyself from the things 
of sense, and with a lively faith, to keep in view 
the things which are worthy of a heavenly mind, 
and to live in a spiritual and holy atmosphere. Im- 
plore that Spirit, who alone can raise thee heaven- 
ward, to bear thee upward on his wings of love. 
And to quicken thine exertions, let it be graven on 
thy memory, that ^ to be carnally minded is death, 
but to be spiritually minded, is eternal life and 
peace.' 



CHAPTER IX. 



BE YE STEADFAST, UNMOVABLE, ALWAYS ABOUNDING 
IN THE WORK OF THE LORD. 

If we compare the prevailing type of Christian 
character at the present day, with that of the first 
ages of the church, we observe various and striking 
points of difference between them. In several 
respects, there is reason to believe that the mass of 
believers in modern times, are superior to those who 
lived at the primitive period. They live not at the 
dawning of the Gospel day, but amidst its noonday 
splendors. They have, therefore, greater facilities 
for understanding the true spirit and genius of the 
scheme, and appreciating its various and important 
bearings. They stand, as it were, upon an eminence ; 
whence they can survey the operation of Gospel in- 
fluences, and possess themselves of the results of 
individual experience, for eighteen hundred years. 
And it Avere strange indeed, if with all these cir- 
cumstances in their favor, they did not possess more 
enlarged, and liberal, and consistent views, of the 
great truths and doctrines of religion, and as a 



STEADFASTNESS IN PIETY. 113 

natural consequence, a piety, in some particulars, 
more enlightened and harmonious. 

But while this may be admitted, it cannot be 
denied, upon the other hand, that in singleness of 
purpose, in steady and intense devotion to Christ 
and to his cause, the early disciples generally, very 
far surpassed the believers of modern times. Living 
in an age of persecution ; obliged, in order to bear 
the Christian name, to put their earthly possessions, 
and even liberty and life in jeopardy ; and under- 
standing the divine command — ^ Seek first the king- 
dom of God and the righteousness thereof ' — accor- 
ding to its proper import j they seem to have come 
up in a good measure, to the apostolic declaration, 
^ Whether we live, we live unto the Lord ; or 
whether we die, we die unto the Lord ; so that 
living or dying, we are the Lord's.' Progressive 
personal holiness, and the promotion of the holy 
cause they had espoused, seem to have been the 
supreme objects of their lives. And living habit- 
ually under the influence of these great aims, their 
progress was like the dawning light, a growing 
^ brighter and brighter unto the perfect day.' 

Now could Ave but succeed in bringing the great 
body of the believers of the present age, with their 
greater means of knowledge, and more comprehen- 
sive views, up to the primitive standard of devoted- 
ness ; so that their piety should be uniformly calm, 
deep, and fervent — ^never declining into lukewarm- 
ness, on the one hand, nor rising into unhealthy 
excitement on the other — ^no one can doubt, that 
we should thus gain a most important point, and 



114 STEADFASTNESS IN PIETY. 

should add incalculably to the moral power and 
influence of the church. Nor have we any reason 
to despair of accomplishing so desirable an object. 
It is true the tendencies of late, have been in an 
opposite direction. A taste has been created for 
powerful excitements ; — excitements which, from 
the nature of the human constitution, must of neces- 
sity be short ; and this has served to produce on the 
minds of many, the impression that religion is 
making no advancement, if there is not a great com- 
motion. Sinners have, in some instances, been led 
to feel, that they must wait until such an extraordi- 
nary time, in order to obey the Gospel ; and saints, 
to settle down in worldliness, until the time of 
general agitation should come round. But this 
unhealthy state of things, it is believed, is fast 
working its own cure. It is too contrary to the 
spirit of the Gospel, to be lasting. There is already 
a disposition manifest, ^to ask for the old paths, 
where is the good way, and to walk therein ; ' and 
to turn to the apostolic standard of Christian char- 
acter, and life. ^ Be ye steadfast, unmovable, always 
abounding in the work of the Lord.' 

In attempting to urge the importance of steadfast- 
ness and consistency in piety, we wish to be dis- 
tinctly understood. We fully believe that times of 
special refreshing from the presence of the Lord, 
hold an important place, and answer an important 
end, in the gracious economy of God. We believe 
that they will be more frequent, and more effective, 
as the church goes on towards brighter days. But 
we do not believe, that the intervals should be. 



I 



STEADFASTNESS IN PIETY. 115 

regarded as of course seasons of darkness and deser- 
tion, and given over to despondency and complain- 
ings. We believe, that God designs to afford 
opportunity to instruct and edify the heirs of salva- 
tion, to mould their characters and cultivate their 
graces, as well as to convert them, and add them to 
the church. When the Spirit is specially poured 
out, the conversion of sinners is usually the all- 
absorbing topic ; and prayer and effort is devoted 
chiefly to this end. When, therefore, this peculiar 
presence is withdrawn, the church should feel, that 
she is now called to a different, but not less interest- 
ing work ; that of enlightening and training those 
who have been added to her number, and increas- 
ing her own spirituality and religious knowledge. 
With such a view of her duty, the church can find 
no excuse at any time, for not being found in a 
state of activity, and devotedness to God ; for not 
always zealously performing the particular kind of 
duty, which for the time being, is assigned her by 
her great and glorious Head. 

It is believed that the inconstancy of Christian 
character which is too common at the present day, 
and which manifests itself in alternate excitement 
and stupidity, originates, mainly, in mistaken views 
of the nature of religion. When a season of awak- 
ening comes, and intense religious feeling is drawn 
forth, it is thought by many that such a state is the 
only one becoming to a Christian ; and that it should 
always therefore be maintained. The resolution is 
made, that the glow of feeling which is experienced, 
shall be perpetually preserved. But the laws of the 



116 STEADFASTNESS IN PIETY. 

human constitution, by and by, prevail over resolve 
and effort, however firm and vigorous, and there is 
a conscious ebbing of the tide of spiritual emotion. 
Under the false impression, that this is necessarily a 
proof of the decline of piety, many struggle to bear 
up against the returning current, until finding their 
efforts vain, they give over in despair; and then 
follows of a truth, what before was only feared, a 
decline of real piety, and a time of worldly minded- 
ness and estrangement from the God of grace. 

A right understanding of the true nature of reli- 
gion in the soul, would save the conscientious 
Christian from mistakes like this ; and from all their 
evil consequences. On this point therefore let us 
dwell. 

There are two separate elements, which united, 
constitute religion : viz. principle and feeling. These 
elements may be united in different individuals, or 
in the same individual at different periods, in differ- 
ent proportions ; but without them both, there can 
be no Christian character. 

Principle, is a permanent decision of the will. 
Thus when we say of a man, that he has a principle 
of justice, veracity, or benevolence, we mean th 
his will is fixed on doing right, and speaking truth, 
and showing kindness. Religious principle then, 
is the permanent decision of the will for God and 
holiness ; the permanent choice of these, as the 
supreme objects of regard ; the settled purpose, to 
be governed in all things by a simple sense of duty. 

Feeling, is an excited state of the aftections ; and 
is always the result of an object, addressed to the 



lie , 



STEADFASTNESS IN PIETY. 117 

susceptibilities of the mind. Religious feeling, then, 
is an excitement of the affections, in view of reli- 
gious objects. 

Now sin has -so enslaved the mind, that holy prin- 
ciple, after its commencement in the soul, in regen- 
eration, is imperfect in its operation ; and it is one 
of the labors of the Christian life, to make it efficient 
and controlling. It has also so impaired the moral 
sensibilities, that care and pains are necessary, to 
the formation of right habits of religious feeling. 
It is the duty of professing Christians, therefore, to 
aim at both these objects ; to endeavor to attain 
firmness and steadiness of purpose, on the one hand ; 
and warmth and purity of feeling, on the other. If 
this is done, the character will be harmonious, and 
well balanced. 

But the means by which the growth of Christian 
principle must be promoted, and those which tend 
to an increase of pious feeling, are altogether differ- 
ent. Holy principle, is strengthened by the com- 
munication of truth to the understanding ; and by 
habitual holy action. Holy feeling, is increased by 
such views of truth, and by the influence of such 
circumstances, as appeal to the moral sensibilities. 

Now the word, the works, and the providence of 
God, are constantly pouring light on the eyes of the 
understanding ; and constant opportunity for holy 
action is aff'orded. There is no good reason, there- 
fore, why the Christian should not, steadily and 
uniformly, grow in strength of holy principle ; why 
he should not make daily progress, in the work of 
subduing the world beneath his feet, and bringing 
11 



118 STEADFASTNESS IN PIETY. 

all his powers into obedience to Christ. Why he 
should notj in other words, ' be steadfast, unmovable, 
always abounding in the work of the Lord.' On 
the contrary, this is what may justly be expected of 
him ; since it is the nature of principle, to be steady 
in its operation, and the means of invigorating and 
confirming it are always found at hand. 

But Avith respect to religious feeling, the case is 
somewhat different. Feeling, is from the nature of 
the human constitution, more variable than princi- 
ple. And those particular views of truth, and those 
influences of outward circumstances, which are 
suited to awaken emotion, cannot always be present 
to the mind. Thus at our daily seasons of devotion, 
religious feelings are awakened, which subside of 
necessity, when we engage in the transaction of 
wordly business ; and are, of course, occupied with 
worldly objects. But a holy mind, will always feel 
religious aff*ections, when the objects fitted to awaken 
them, are present. This is the test, by which the 
Christian is to try the state of his moral feelings. 
If they are unmoved, when those views of divine 
things, which appeal to the moral sensibilities, are 
present to the mind, then it is certain that they are 
benumbed by the influence of sin, and that the soul 
is in a declining state of piety. But if the degree 
of religious emotion, varies only in proportion as 
there exists more or less that is fitted to produce it, 
this is just what might be expected. It is what 
must occur in the minds of the glorified in heaven. 
They, no doubt, when they are favored witli new 
and unusual displays of the glory of the Godhead, 



STEADFASTNESS IN PIETY. 119 

feel their affections raised to a new and unwonted 
pitch. Ever acting under the influence of strong 
and vigorous holy principle, they are not, probably, 
always under the influence of feelings, of precisely 
the same intensity. 

Suppose then, that at a particular time, the Holy 
Spirit is pom-ed out on a community at once ; and 
many are renewed to holiness. There is then, an 
extraordinary exhibition of the power and grace of 
God. The eflicacy of redeeming blood, the power 
of divine influence, the faithfulness of God in hear- 
ing prayer, are illustrated in a striking and unusual 
manner ; and ought therefore, to awaken feelings 
more' intense than ordinary, in the minds of Chris- 
tians who behold this illustration. There is also at 
such a time, the influence of sympathy, solicitude 
for those that are oppressed with a sense of sin, and 
rejoicing over those that have fled to the cross of 
Christ. There is too, the quickening influence of 
the Spirit, operating on the minds of Christians, as 
well as others. Now take two persons of equally 
elevated piety, and place one of them amidst all 
this, and the other in a wilderness alone. Is it 
surprising, that the first should be raised to a higher 
pitch of feeling, than the last? But has he now 
become as much more holy than the other, as he 
is above him in the excitement of his feelings? 
Plainly, in such a case, he who is full of religious 
emotion, is so because he is in circumstances pecu- 
liarly fitted to awaken it, and the other is in a state 
of calm and collected piety, because the causes of 
emotion are now absent ; and the latter, at the same 



120 STEADFASTNESS IN PIETY. 

time, may be in a state as holy^ and as acceptable to 
God, as the former. 

To suppose, therefore, that piety rises and dechnes 
within the soid, just as the feehngs ebb and flow, is 
plainly a very serious error ; an error likely to prove 
highly pernicious in its influence. The state of 
piety in any mind, is really proportioned, to the 
strength of holy principle, and the degree of moral 
sensibility ; or in other words, to the energy of 
purpose in well-doing, and the readiness and in- 
tensity, with which the mind is in a state to feel^ 
when the objects of holy emotion shall be present* 
Christians ought not then to take it for granted, that 
religion is declining in them at any time, merely 
because God, in his providence, has withdrawn a 
part of the stimulus which has been waking up 
excitement. If they are steadfastly engaged in holy 
action, and feel that their hearts are as susceptible 
as ever to divine impressions, there is no decline of 
vital godliness, although there may be a subsiding 
of excitement. And they should, therefore^ feel, 
that though circumstances may have changed, and 
their own state is different in some respects, yet 
that they still belong to God, and have the same 
great duties to perform ; the duty of supreme regard 
to the will of God, and that of preserving their 
religious sensibilities from being blunted or per- 
verted, by the influence of the world and sin. If 
this were done by Christians generally, all times, 
would witness their advancement in the way to 
heaven. Those periods which intervene, between 
the special refreshings which come from the pre-* 



STEADFASTNESS IN PIETY. 121 

sence of the Lord, would find them not as is now 
too frequently the case, with or without good reason, 
complaining that the state of piety is low ; but they 
would find them, calmly yet firmly pressing forward, 
with their eyes fixed on Jesus the great Captain of 
salvation. 

Let, then, this subject be correctly understood. 
Let Christians know that solid piety essentially con- 
sists, in a settled principle of supreme regard to God 
and to his will, together Avith such a state of the 
affections, as fits them to flow out in holy feeling, 
whenever, and so far as, the proper objects of such 
feeling are presented. Let them know that so far 
as religion is a matter of principle, it may and ought 
to be uniform, ever vigorous, and ever growing ; 
making those who possess it, steadfast and unmova- 
ble, always abounding in the fruits of holiness. 
And that so far as it is matter of feeling, it may be 
expected to vary, in proportion — as more or less of 
the glory of God, and the excellence of divine 
things, are discovered by the mind. But it must 
also be remembered, that there is always enough of 
divine truth, such as appeals to our moral sensibili- 
ties, open to our view, to produce in us such a 
degree of religious feeling, as will give vital warmth 
and fervor to our piety. While, therefore, our feel- 
ings should be expected to vary in intensity, they 
ought never to be found languid or extinct. We 
cannot, without guilt, be found in such a state, that 
our seasons of devotion, or contact in any way with 
heavenly things, awaken no lively affection in our 

hearts. If we cannot always have the most intense 
11 # 



122 STEADFASTNESS IN FIETT. 

emotions, we may always have those which are 
right in kind ; and which correspond in intensity, 
to the objects of emotion upon which we have 
it in our power, for the time being, to fasten our 
attention. 



I 



CHAPTER X. 

NOT SLOTHFUL IN BUSINESS ; FERVENT IN SPRIT, SERV- 
ING THE LORD. 

Man is a being of two natures, and stands 
related to two worlds. He is connected, through 
the body, with material things in the present state, 
while in the spirit, he stands related to the unseen 
and the eternal. 

His duties, therefore, are divided into two great 
classes. As an inhabitant of earth, he must live the 
life of sense. He must continually care and labor 
for his own present welfare, and for that of those 
to whom he is more or less intimately related. And 
at the same time, as destined to immortal life, he is 
bound to make provision for his happiness to end- 
less years. 

Both these classes of duties belong to man as such. 
They belong, therefore, to every individual of the 
species. And were we possessed of holy hearts, 
and ready to act according to our moral nature and 
relations, we should each and all spontaneously and 
faithfully discharge them. 

But we have not holy hearts. Our moral sensi- 



124 GOD AND THE WORLD. 

bilities are so perverted, that they are too much 
affected by the things of earth, and too httle by the 
things of heaven. If we attempt to discharge the 
duties of this hfe, we are betrayed into worldly- 
mindedness. If we engage immediately in spiritual 
concerns, we find duties of an opposite character, 
pressing and distracting us, and we are ready to 
despair of making spiritual progress, unless we can 
withdraw from all contact with the world, and 
live in complete seclusion. Such seclusion, is to 
most men, an impossible attainment ; besides that 
no one has a right to resort to such means of moral 
growth. And here the Christian finds himself per- 
plexed. He finds that he suff'ers from contact with 
the world, and yet that he cannot avoid that con- 
tact. His condition seems to him a hard one ; and 
with an inward anguish which at times becomes 
intense, he asks, ' What, in my circumstances, can 
I do ? Must I refrain from engaging actively in 
worldly occupations ? Or must I bear the loss of 
religious feeling, and the weakening of religious 
principle, while thus engaged, as one of the inevita- 
ble evils of the present state, which is designed of 
God, to be a state of trial and privation ?' In such 
a state of mind, a very few, perhaps, will make the 
unsafe and unauthorized decision, to save their piety 
from injury, by abstaining as far as possible from 
those lawful secular pursuits, which engage the 
attention of a large proportion of mankind. But 
by far the greater number, will be likely to come 
to the opposite conclusion. They will plunge 
headlong, as it were, into the excitements and the 



GOD AND THE WORLD. 125 

anxieties of worldly enterprise, taking it for granted, 
that however much their religious characters may 
suffer, the evil is a necessary one, and is an evil, 
therefore, to be endured as best it may. 

It is then, of the highest consequence, that Chris- 
tians should clearly and fully understand, in what 
manner the claims of God and the world, of the 
future and of the present life, stand related to 
each other. And the condition of our country, 
gives to the subject a peculiar importance at 
this time. But two or three years since, the 
spirit of worldly enterprise throughout our land 
seemed bearing every thing before it. All the 
springs of business were in motion. Despising the 
old and beaten path, which led to affluence by 
steady and industrious acquisition, men hit on new 
expedients, and seized on fortunes in a day. Chris- 
tians, as well as others, partook of the temper of the 
times. They thought, that with such facilities 
within their reach, it was certainly lawful to accu- 
mulate wealth, to be used in doing good. And it 
cannot be doubted, that the church was beginning 
to experience a great loss of spirituality, by the im- 
mersion of her members in the world. But He 
who uses the rod in wisdom for the correction of his 
people, subverted our prosperity as in a moment. 
He caused us, in his providence, to pass through an 
unprecedented crisis in our secular aifairs. Multi- 
tudes, among whom were men of the strictest 
principle, of careful business habits, and of honor- 
able minds, were suddenly involved in ruin, and 
their families reduced to poverty. The church 



126 GOD AND THE WORLD. 

suffered in the general suffering ; and Christians felt 
that they had deserved the chastening of the Lord. 
They assembled in many places to confess their 
sins, and to humble themselves under the mighty 
hand of God. They believed they should not soon 
forget the lesson he was teaching them ; but should 
learn to use the world as not abusing it, when his 
judgments should be past. 

At length, the days of darkness are gone by. It 
has pleased Him who ruleth in the earth, to turn 
again our captivity. The paleness which over- 
spread men's cheeks, has given place to the glow 
of activity and expectation ; the pulse of business 
has again begun to beat, and our country seems 
again to be setting out on a prosperous career. And 
there is sufficient evidence, that the eager, adven- 
turous, absorbing spirit of worldliness, is fast recov- 
ering from its check ; and taking possession of the 
minds of men, in all its former power. 

It is clear then, that in such a state of things, 
Christians in our country stand in a critical position ; 
a position which makes it exceedingly desirable, 
that they should distinctly understand those Gospel 
principles, by which they are bound to regulate 
their lives. 

In entering on a consideration of the subject here, 
we say, as a first position, that activity in secular 
pursuits, is a positive Christian duty. The meaning 
is not, that it is a duty which belongs to the Chris- 
tian in distinction from mankind at large, but that 
it is one of those universal duties, which the Chris- 
tian, who is bound in faithfulness to do all duty, 



I 



GOD AND THE WORLD. 127 

may not neglect, without bringing a stain upon his 
Christian character. If all that class of duties — ► 
which grow out of the fact that man is a material 
being, inhabiting a material world, having temporal 
wants to be supplied, and being in a measure respon- 
sible for the temporal welfare of those who, . by 
various ties, are connected with him — belong to him 
as man, as was just now observed ; they of course 
devolve upon the Christian, unless by becoming 
such, his relations as a man are changed. But this 
no one will suppose. For though a man becomes a 
Christian, has he not still a body, with wants to be 
supplied ? Can he have a home, and food, and 
raiment, without care or effort of his own, any more 
than other men ? Can he acquire the means for the 
support and education of his family, for the discharge 
, of his duty to such as may have a special claim 
upon him, and for the purposes of general benevo- 
lence, by any supernatural means ? Is he not, still, 
subject to the universal law of God, which makes 
industry the Avay to acquisition? If he be still 
subject to this law, then on this ground, it is plain, 
that he may not innocently become an anchorite, or 
in any way refuse to bear his part, in the cares and 
burdens of this world. 

And if the necessities of Christians for the present 
life, are the same as those of other men, and require 
the same exertions to supply them ; it is also true, 
that they possess the same faculties, of body and 
of mind, as other men ; and find it equally essential 
to their happiness, to use them. If men had been 
created only for the exercises of devotion, they 



128 GOD AND THE WORLD. 

would have been endowed, we may suppose, only 
with such constitutional powers, as were necessary 
to fit them for devotion. But they are, in point of 
fact, put in possession of powers which fit them for 
action, as well as for meditation and the exercise of 
pious feeling. And mankind in general, have found 
that activity is essential to their happiness ; and this 
may be regarded, as one of the fundamental laws of 
human nature. It holds true, therefore, in respect 
to Christians ; unless their constitution, as well as 
their moral nature, has been changed. But they 
certainly retain after regeneration^ all the natural 
capacities, which they before possessed. It is still 
necessary, then, that their bodies should have exer- 
cise, and their minds employment. And if they 
were not obliged to make exertion, for the supply of 
their wants for the present life ; if they might hide 
themselves in places of seclusion, remote from the 
cares and temptations of the busy world, and yet 
be furnished with the means of physical enjoyment ; 
they would find themselves, in pursuing such a 
course, condemned to that peculiar wretchedness, 
which accompanies the consciousness of faculties 
possessed, yet lying useless and uncultivated. It is 
plain, therefore, that in common with others, Chris- 
tians are compelled to choose, between a state of 
activity, in some one or other of the pursuits of 
life; and a state of misery, resulting from living 
without end or aim ; and no one can be in doubt, as 
to which side of this alternative is duty. 

But it may be thought, that this is only touching 
the surface of the subject ; inasmuch as a Christian 



GOD AND THE WORLD. 129 

may be so far active, as to make provision for his 
temporal wants, and to find employment for his 
powers, without being, in the proper acceptation of 
the term, an active and enterprising man. He may 
do this, and yet never stand among the foremost, in 
any pursuit in which he may engage. The ques- 
tion then returns, Is it the duty of the Christian, to 
be an example of activity and enterprise in his 
secular vocation ; — to be steady, industrious, and 
persevering, as a mechanic, a farmer, or a tradesman, 
as the case may be ? 

We suppose it will be granted, that the improve- 
ment of society, is a thing on all accounts to be 
desired; and that society will be improved, very 
much in proportion as its members are diligent and 
successful, in their various pursuits. Progress in the 
arts of civilized life, must be the result of mechani- 
cal sagacity and labor. The accumulation of capital, 
so necessary for the founding and support of schools, 
colleges, and benevolent institutions : and in a word, 
for the carrying on of all the great operations of the 
social state ; must be the fruit of manufacturing and 
commercial enterprise. The ample provision for all 
classes, of the comforts and necessaries of life, must 
be the product of agricultural care and toil. Every 
individual, therefore, owes it to society, to exert 
himself to the extent of his ability, to promote the 
progress of the arts, the accumulation of capital, and 
the increase of the means of human sustenance and 
comfort. It is not enough that each provide for his 
OAvn wants, and secure his own happiness. On the 
great principle of loving his neighbor as himself, he 
13 



1 



130 GOD AND THE WORLD. 

must contribute all he can to the advancement of 
the general good. And Christians cannot be less 
obliged than others, to act upon this principle. On 
the contrary, they are under especial obligations to 
do this, inasmuch as they have promised of their 
own free will, to be governed by the law of love. 
They are therefore clearly bound, as members of 
society, to turn their talents, time and knowledge, 
to the best account ; to whatever lawful worldly 
occupation they may be called. 

But the most explicit, and decisive proof, of the 
point in question, is yet to be adduced. It consists 
of the plain precepts and exhortations of the Scrip- 
tures, on the subject. That word, which was given 
to be a perfect rule of life, inculcates activity in 
worldly business, as a prominent and indispensable 
duty. It even holds up idleness, as a sin, justly 
subjecting those who are guilty of it, to the disci- 
pline of the church. ' Six days shalt thou labor 
and do all thy work,' is a command of the moral 
law, no less imperative, than that of resting on the 
seventh. ' Go to the ant, thou sluggard,' says the 
author of the Proverbs ; ^ consider her ways, and be 
wise; which provideth her meat in the summer, 
and gathereth her food in the harvest.' ^ This/ 
says Ezekiel, « was the sin of Sodom ; pride, fullness 
of bread, and abundance of idleness.' The Apostle 
Paul, in several epistles, gives very express instruc- 
tions on the subject. To the Ephesians he writes, 
^ Let him that stole, steal no more ; but rather let 
him labor, working with his hands the thing which 
is good, that he may have to give to him that 



GOD AND THE WORLD. 131 

needeth.' So in the first epistle to the Thessalo- 
iiians ; ' We beseech you, that ye study to be quiet, 
and to do your own business, and to work with 
your own hands ; that ye may walk honestly 
towards them that are without ; and that ye may 
have lack of nothing.' And in the second epistle 
to the same church, he is still more explicit and 
authoritative ; ^ We commanded you,' says he, ^ that 
if any would not work, neither should he eat. For 
we hear, that there are some which walk among 
you disorderly, working not at all, but are busy- 
bodies. Now them that are such, we command and 
exhort by our Lord Jesus Christ, that with quietness 
they work, and eat their own bread. And if any 
man obey not our word, by this epistle, note that 
man ; and have no company with him, that he may 
be ashamed.' Add to this, the injunction in the 
text, ^ Not slothful in business ' — and it is unneces- 
sary to refer to other passages, which might be 
quoted. It is plain, that the word of God exhibits 
idleness, as criminal ; and diligence in business, as a 
duty, not to be innocently neglected. You have no 
more liberty, as a Christian, to choose whether or 
not you will be industrious, than you have to choose 
whether or not you will keep your word, or be tem- 
perate, or honest. 

But we now turn to the opposite position ; a posi- 
tion requiring us to show, that it is a no less imper- 
ative Christian duty, to maintain habitually the 
fervor and the growth of piety. This is a point 
which needs no labored proof, in the view of those 
who understand the nature of Christian character, as 



132 GOD AND THE WORLD. 

it is delineated in the Bible. For what is it to be a 
Christianj according to the Scriptures ? Is it not to 
have supreme love to God, the reigning affection of 
the soul ? Is it not to stand pledged, to strive after 
entire conformity to him, as the highest object of 
desire ? Is it not to be heavenly-minded, having 
the affections set on the things that are above ? Is 
it not to have begun to run a race, to have enlisted 
in a warfare, to have entered the arena as a Avrest- 
ler ? And which of all these things, does not, in 
the very nature of the case, suppose ardor of feel- 
ing, and steadfastness of effort, in making spiritual 
improvement? Christians, in their most intense 
affections towards God, feel infinitely less, than his 
transcendent perfections are worthy to inspire. Can 
they then ever be justified, in allowing their affec- 
tions to grow cool ? In their most vigorous en- 
deavors to perform his will, they accomplish far less 
than He requires. And may they ever, rightfully, 
rest satisfied with feeble efforts in his service ? Can 
a state of indifference or backsliding, be consistent 
with the idea, that ^ their path is as the shining light, 
which shineth brighter and brighter, unto the per- 
fect day ? ' It is perfectly manifest, from the nature 
of Christian character, then, that a Christian who is 
not fervent in spirit serving the Lord, if he is any 
thing more than a Christian in name, is a Christian 
palpably and wickedly wanting in conformity to 
the standard of his duty. 

And if the habitual exercise of pious feeling, and 
of religious principle, is implied in the idea of Chris- 
tian character, which the word of God presents, i% 



GOD AND THE WORLD. 133 

is also, most emphatically enjoined by the sacred 
writers. While they condemn that goodness, which 
is as the morning cloud and the early dew, they 
insist on vital, zealous, firm, and growing piety. 
They hold, for example, such language as the fol- 
lowing. ^ As He who hath called you is holy, so 
be ye holy in all manner of conversation.' ^ Keep 
yourselves in the love of God.' ^It is good to be 
zealously affected, always, in a good thing.' ^ Grow 
in grace, and in the knowlege of our Lord and 
Saviour.' ^ That we may grow up unto him, in all 
things, which is the head, even Christ.' ' This one 
thing I do. Forgetting the things that are behind, 
and reaching forth to those that are before, I press 
toward the mark of the prize of the high calling of 
God, in Christ Jesus.' 'Finally, my brethren, be 
strong in the Lord, and in the power of his might.' 
* Stand therefore, having your loins girt about with 
truth, and having on the breastplate of righteous- 
ness ; and your feet shod with the preparation of 
the gospel of peace. Above all, taking the shield 
of faith, wherewith ye shall be able to quench all 
the fiery darts of the wicked. And take the helmet 
of salvation, and the sword of the Spirit, which is 
the word of God ; praying always, with all prayer 
and supplication in the Spirit, and watching there- 
unto, with all perseverance.' ' If any man draw 
back, my soul shall have no pleasure in him.' 

With such commands before us, can any doubt 

remain, as to the question whether Christians ought 

habitually, or only occasionally, to be filled with 

love and zeal, and to strive to make spiritual pro- 

12=* 



134 GOD AND THE WORLD. 

gress ? Is it not manifest, that there is great reason 
to question the piety of those, who are apparently- 
devout and serious, at particular times, while at 
other seasons, and during a large portion of their 
lives, they manifest a deeper interest in all other 
things, than in those which are spiritual and heav- 
enly. Their Christian course, does not accord with 
that which is demanded in God's word. For as the 
river flows steadily onward to the sea, widening 
and deepening, and gathering strength as it proceeds ; 
so that word requires the Christian to move onward 
towards heaven, growing continually more rapid, 
and more resistless, in his progress. 

There is yet another point, involved in the con- 
sideration of the subject. It is further to be shown, 
that worldly activity and enterprise, and elevated 
piety, are perfectly consistent with each other. 
Here is the point of greatest practical difliculty. 
The fact is apt to be, that those who are really 
industrious and enterprising, in secular pursuits, 
allow themselves to be wholly drowned in worldly 
care, to the great injury of their tone of religious 
feeling, and the retarding of their Christian progress. 
And at length, they come to have a secret feeling, 
that it is impossible to maintain the vital glow of 
Christian faith and love, when diligently attending 
to the things of sense. And as attention to these 
things seems necessary, it is regarded as, in some 
measure, an excuse, for the declining state of religion 
in the soul. 

Now that the claims of the world upon the one 
hand, and of God upon the other, may both be met 



GOD AND THE WORLD. I35 

at once ; in other words, that it is possible to give a 
faithful attention to the concerns of the present life, 
and yet maintain a spirit of devotion, and grow in 
fitness for the life to come, must of necessity be true, 
if both these things are duties ; as, we trust, it has 
been shown they are. One duty cannot be incon- 
sistent with another. It cannot be my duty, to 
love a given moral quality, and at the same time to 
love its opposite also ; nor to pursue a particular 
course of moral conduct, and at the same time, to 
pursue a course directly the reverse : which is only 
saying, that it can never be my duty to perform 
impossibilities. If two or more actions, therefore, 
are in any case ascertained to be my duty, they 
cannot be otherwise than consistent with each other. 
And it may further be remarked, that the word 
of God, while it assumes the compatibility of dili- 
gence in worldly business, with spirituality and 
holy living ; points out the way, in which both 
ends may be attained. It teaches us to carry a 
religious spirit into our secular affairs ; to regulate 
our business, upon Christian principles ; and thus to 
exercise our inward graces, at the very time when 
employed about the things of sense. ^ Whatsoever 
ye do, do it heartily, as unto the Lord.' ^ Whether 
ye eat, or drink, or whatsoever ye do, do all to the 
glory of God.' It is easy to see, that by proceeding 
on this principle, by carrying holy affections into 
our daily business, and seeking in that, as well as 
in things of a strictly religious character, to honor 
God, we should cease to find it dangerous to our 
souls. We should then no longer regard it, as some- 



136 GOD AND THE WORLD. 

thing distinct from the service which we owe to 
God, but should feel it to be a necessary part of that 
service. And it cannot be conceived, that we should 
be diligent in business, for the sake of pleasing God, 
and yet find such diligence seducing us away from 
him. For God, in such a case, would be in a cer- 
tain sense, in all our thoughts. We should find 
ourselves referring every thing to him, and endeav- 
oring to value every thing, according as we suppose 
it would appear in his esteem. And this is the 
state of mind, which the Scriptures call a ^ living 
above the world ; ' an ^overcoming of the world by 
faith J ' and a ^ setting our affections upon things 
above.' It is serving only God, while we discharge 
our duty to the world. 

It is true, that it will require of us no little effort, 
so to infuse a religious spirit into all our common 
life, as that all we do shall be done from religious 
motives : and the Scriptures recognize this fact. 
They incite us to such effort. They bid us watch 
and pray, that we enter not into temptation. They 
command us, to cherish the graces of the Spirit ; 
and by realizing things eternal, to maintain their 
influence upon our souls. And all these things are 
practicable. We are under no necessity of omitting 
any one of them. And if we observe them faith- 
fully, we shall find no insuperable difficulty, in 
carrying a serious spirit, and an habitual regard to 
God, into every thing we do. 

And finally, it may be added, that many in our 
own and other times, have realized in their own 
experience, the possibility of faithful attention to 



GOD AND THE WORLD. 137 

secular concernSj and the maintenance of warm and 
vigorous piety. Some of the hoUest men who 
have ever lived, have been men who were emi- 
nently active and successful, in their worldly 
callings. Such a man for example, was Sir Matthew 
Hale ; one of the most distinguished and laborious 
judges, that ever presided on the English bench. 
Read his life, and you will see a noble illustration 
of the practicability of being diligent in business, 
and at the same time fervent in spirit, serving the 
Lord. And many other instances, taken from all 
the ranks of life, might easily be mentioned. 
Your own recollection will supply, no doubt, such 
instances ; and you will thus find the testimony of 
facts, concurring with all reasoning, to show that 
the claims of the body and the soul, of the world 
and God, may both receive a suitable attention, 
without any prejudice to each other ; and that the 
Apostle does not require an impossibility, when 
he enjoins — ^not slothful in business, serving the 
Lord.' 

If then, we are not only permitted, but solemnly 
bound to be actively engaged, in the various pur- 
suits of life ; if at the same time, we are bound by 
obligations no less sacred, to maintain in its purity 
the life of God within our souls ; and if these things 
are not at all inconsistent with each other ; then we 
need have no perplexity within ourselves. Our 
path of duty is entirely plain. We may not absorb 
our minds and hearts, in the pursuit of worldly 
good, to the neglect of the higher and holier inter- 
eats of the soul and of eternity. Nor may we 



138 GOD AND THE WORLD. 

spend our days exclusively, even in prayer and 
meditation. We must give each its proper place, 
in our time, attention, and solicitude. The time 
has been, when the church fell into the error, of 
neglecting secular pursuits ; and when her members 
were found consigning themselves to useless solitude, 
that they might grow in grace. But we need not 
say, that at the present moment, and especially at the 
present crisis in our country, the danger is almost 
all upon the other hand. The pursuit of wealth 
has been with us, in former years, an all-absorb- 
ing passion ; and so it threatens to become again. 
And when the current is setting towards absolute 
worldliness, with such tremendous power, there is 
nothing that can save the church from the desola- 
tion of her graces, and the loss of her spirituality, 
but a deep conviction, that under all circumstances, 
elevated piety in her members, must be maintained. 
Let the impression once prevail, that the pressure 
of worldly cares may constitute an excuse for the 
loss of warm affections, and active effort in God's 
service, and farewell to the moral power and glory 
of the church. The mighty tide of sensuality 
will sweep away whatever in her was pure and 
beautiful, and she will be covered with darkness, 
shame, and moral death. But let all her members 
maintain their fervency of spirit in the service of 
the Lord ; and while it will not arrest the progress 
of enterprise and of prosperity, it will keep the 
world in its proper place. The spirit of activity 
will be under the control of Christian principle. It 
will be held back, from becoming so unbridled, as 



GOD AND THE WORLD. I39 

to urge men on to madness. The steadiness of 
wholesome industry will every where be seen, in- 
stead of that feverish excitement, that craving after 
rapid gains, which often deludes men to their ruin. 
The church will be able to prosecute her enterprises 
of benevolence, and will possess that heavenly spirit, 
which will prepare her to do it with success. 



CHAPTER XI. 



BLESSED IS THE MAN THAT ENDURETH TEMPTATION. 

It is the wise allotment of the Creator, that 
earth should be a place of trial to mankind. Even 
while they were yet in Eden, and were without 
any experience of evil, their strength of character 
was subjected to a test. And since the introduction 
of sin, by means of the first transgression, and the 
consequent corruption of the race, temptations have 
become almost endless in number and variety ; and 
now constitute a fiery ordeal, through which, to 
his triumph or his fall, every one of necessity 
must pass. 

In popular usage, the word temptation, is ordina- 
rily employed to signify, a solicitation or incitement 
to do evil. But in the Scriptures, it has frequently 
a more extensive sense. It is made to include, 
whatever tries, or proves, the disposition of the 
soul. Hence, not only direct persuasives to the 
transgression of the divine law, are there called 
temptations, but also persecutions, afiiictions, and 
outward ills of every kind ; since the latter, as truly 



USES OF TEMPTATION. 141 

as the former, are fitted to make manifest the real 
character. 

The Christian is not and cannot be, any more 
than others, exempt in the present hfe, from temp- 
tations, in this broad and Scriptural sense. Regen- 
eration changes the temper of his mind, and his 
relations to the kingdom and government of God ; 
but it changes nothing else. It leaves him still a 
man. He possesses after his renewal no less than 
before, the susceptibilities and feelings of a man ; 
and he remains still subject to all the constitutional 
and circumstantial liabilities of human nature. Evil 
influence, therefore, continues to affect him ; the 
devil to assail him with his fiery darts ; and tribula- 
tion to roll over him its waves, in the course of his 
progress towards Zion ; and he finds complete 
deliverance, only when he enters into rest. 

To understand the uses of temptations, then, and 
the design of God in calling him to bear them, is 
of high importance to the child of God. Without 
right views upon the subject, what is intended to 
bring a blessing to the soul, may often result only 
in discouragement, dejection, and the loss of spiritual 
joys. He only, is blessed in the endurance of temp- 
tations, upon whom they have their legitimate and 
proper influence. 

As there are two classes of temptations, essen- 
tially difiering in several respects, viz., solicitations 
to do evil ; and afflictions, or the suffering of evil ; 
it is convenient, in an inquiry on the subject, to give 
them a separate consideration; especially, as they 
13 



143 USES OF TEMPTATION. 

are designed to answer different purposes, in relation 
to the same general end. 

What, then, are the benefits which a Christian 
may derive, from exposure to the first class of 
temptations ; that is, temptations in the common 
understanding of the term ? 

It may be answered first, that they furnish moral 
exercise. Holy afiections and principles, are brought 
into action by contact with temptation, and success- 
ful conflict, leaves them, as a thing of course, more 
active and more vigorous. If with the nature of 
holiness in view, we observe the manner in which 
temptations act upon us, we may see that the fact 
is manifestly so. 

Holiness, is conformity to the will of God. Our 
strength of purpose to do what he requires, is the 
measure of our progress in it. In perfect beings, as 
the angels for example, this purpose is unchangeable 
and perfect. But in God's people on the earth, as 
regeneration commences only, and not completes, 
the life of God within their souls, it is variable 
and defective. They have learned enough of the 
odiousness and misery of sin, to make it their general 
and predominant desire to shun it. And they have 
had sufficient discoveries of the excellence of God, 
and of the sweetness of his love, to lead them, on 
the whole, to prefer his favor to every other good. 
But after all, their views, both of the evil of sin, 
and of the beauty of holiness, fall far short of the 
reality ; and as a natural consequence, they feel too 
little anxious to avoid the one, and make too feeble 
efforts to attain the other. They thus, occasionally, 



USES OF TEMPTATION. 143 

fall into spiritual sloth, and feel and manifest but 
little energy in duty. 

But when they are brought into contact with 
temptation^ and are obliged to make effort to resist 
it, the effect is naturally, to arouse the soul. There 
is occasion for the exercise of right afiections, and 
for action upon holy principles. And while their 
moral poAvers are tasked, the graces of the Spirit 
kept alive, and the drooping feelings quickened into 
zeal, they must by the laws of their moral nature, 
gather vigor from the conflict. If there is any way, 
in Avhich, without such exercise, the strength of the 
spiritual man can be made mature and perfect, 
reason does not teach it, nor experience point it out. 
It was amidst the Avickedness of a corrupt and de- 
generate age, that Enoch walked with God, and 
was made meet for heaven. It was when sur- 
rounded by idolatry, and tempted to distrust the 
Lord, that Abraham attained to be the father of th6 
faithful. It was when persuaded to curse God and 
die, that Job's patience had its perfect work. It 
was while bearing the burdens, and subject to the 
snares of royalty, that David became a man after 
God's own heart. It was while encompassed with 
the persecutions and the allurements of the court of 
Babylon, that Daniel came to be styled the man 
greatly beloved. And these examples only make 
a part of that general experience, which has proved 
the fact, that Christian character gathers energy 
from trials properly encountered ; and that they who 
are subject to such salutary discipline, may be ex- 
pected to ^go on from strength to strength,' till 



144 USES OF TEMPTATION. 

they can ' run and not be weary, and walk and not 
faint.' 

A second benefit of exposure to temptations, is 
that it effectually discloses the hidden evils of the 
heart. It is reported to have been a saying of 
Thales of Miletus, that ' for a man to know himself 
is the hardest thing in the world ; ' and universal 
experience, has confirmed the testimony of a still 
higher authority, that ^ the heart is deceitful above 
all things.' Though the work of renovation is 
begun in the Christian's heart, yet so long and so 
far, as it is incomplete, he must encomiter the same 
difficulty as others, in the acquisition of self-knowl- 
edge. Self-inspection may indeed do something j 
and ought, on no account, to be omitted. Yet so 
evanescent are our feelings, and so indistinct often 
is our consciousness of the motives by which we 
really are governed, that impartially to sit in judg- 
ment on ourselves, is nearly if not quite impossible^ 

But when a Christian is brought into circum- 
stances of severe temptation, and the allurements of 
sin are addressed to whatever is corrupt within him^ 
his inward character is tested, in the most effectual 
manner. A provocation, arouses angry passions,, 
which he had thought subdued long since. A 
slight, enkindles pride, which had lain dormant 
until he fully believed it mortified. Praise, stirs a 
foolish vanity, of which he deemed himself inca-- 
pable. And a call to perform some duty which 
requires self-sacrifice, discovers the remains of 
selfishness. Thus the heart knoweth its OAvn bit- 
terness. No testimony, not even that of the word 



r 



USES OF TEMPTATION. 145 

of God, could so convince the partially renovated 
man, of the perverseness of the natural mind, as he 
is convinced by a single hour's exposure to severe 
temptation. He then perceives too clearly, that 
there is a law in his members, warring against the 
law of his mind; so that Avlien he would do good, 
evil is present with him. In this manner, he is 
taught the great lesson of humility ; and is led to 
distrust himself, even when appearances are most 
strongly in his favor. 

Another benefit, resulting from successful conflict 
with solicitations to do evil, is that it increases 
moral resolution. Men are always encouraged by 
success. Of this we see daily illustrations. The 
merchant, does not venture at once into the boldest 
speculations. The artisan, does not reach at a step, 
new and complicated mechanism. The man of 
letters, does not work out an imperishable monu- 
ment, at his first essay. In these, and other cases, 
men usually begin with small attempts, and when 
these have been successful, they dare to rise to higher 
aspirations, and more arduous labors. When the 
behever enters on the way to heaven, it is with the 
determination to press steadily and firmly onward. 
And when he finds himself tempted above measure, 
and thwarted and baflied in his purpose, he feels, 
at first, disheartened and dejected ; and greatly 
fears, that he shall not be able to endure the war- 
fare. Bat one trial of his strength occurs, and he 
surmounts it ; another, and he is still successful. 
Thus he begins to gather resolution. Reasoning 
from his past experience, he expects a victory, in 
13* 



146 USES OF TEMPTATION. 

each new encounter ; and like the veteran soldier, 
learns to advance calmly and resolutely to the con- 
flict. And when he has attained to this ; when he 
has a full conviction of the truth, that he can do all 
things through the strength of Christ, temptations 
have no longer power to harm him. He meets 
them as the Saviour met them ; to come off victo- 
rious and undefiled : and has the consciousness of a 
strength of moral courage, which could only be 
acquired by such an experience of the possibility of 
triumph, over the spiritual enemies which assail him. 
But besides the benefits which flow from the 
proper influence of successful moral effort, on the 
mind of the believer, it may be added further, that 
God has promised to bestow spiritual blessings 
directly on his people, in connection with their 
spiritual conflicts. Thus it was said to Paul, when 
he prayed that the thorn in the flesh — his tempta- 
tion, as he calls it, might be removed — ' My grace 
is sufficient for thee.' And the same Apostle tells 
the Corinthians, in his second epistle, that ^ God 
would not suffer them to be tempted beyond their 
strength, but would with every temptation, make 
them a way of escape.' ' The Lord/ saith St. Peter, 
' knoweth how to deliver the godly out of tempta- 
tion.' And in the epistle to the Hebrews, Chris- 
tians are assured that they have a High Priest, 
who is able to succor them that are tempted ; and 
are exhorted, in their time of need, to ' come boldly 
to the throne of grace, that they may find mercy, 
and obtain grace to help.' To his ancient people, 
Jehovah himself, addresses these most gracious 



USES OF TEMPTATION. 147 

promises. * Fear not, thou worm Jacob, and ye 
men of Israel. Be not dismayed, for I am thy God. 
I will strengthen thee, yea I will help thee, yea 
I will uphold thee, Avith the right hand of my 
righteousness.' From these and other passages, it 
appears that peculiar communications of his grace, 
are usually made by God to those who love him, 
when they are contending with temptation. It was 
so with the divine Head himself, when he suffered 
being tempted in the wilderness ; the Spirit de- 
scended and abode upon him, and he returned in 
the power of the Spirit, to the duties of his ministry. 
And it is so with his living members. Grace de- 
scends in the day of trial, and abides in its fruits, 
when the clouds are past away. 

To all real Christians, then, temptations, though 
grievous in the endurance, are blessings in their 
consequences. They become as it were a means of 
grace. The petition taught us by our Lord, ' Lead 
us not into temptation,' was evidently not intended 
as a request that we may absolutely, be saved from 
exposure to any solicitation or inducement to trans- 
gress. This would be as impossible, in the nature 
of things, as it would be undesirable in itself. It is 
a request, that we may not be suffered to encounter 
temptations which are disproportioned to our 
strength, and unaided by the grace of God ; and so 
to fall beneath their power. But if we meet them 
as the man Christ Jesus met them ; if we promptly 
say to each suggestion, ^ get thee behind me, Sa- 
tan ;' if new grace will accompany each new trial 
of our principles, while we are faithful to ourselves; 



] 48 USES OF TEMPTATION. 

then we should think ourselves happy, that we are 
not left undisturbed, to sink down into spiritual 
listlessness. Yea, should we not even desire, that 
God would put our graces to the proof; to the end 
that they may grow, and that we and others, may 
have evidence clear and convincing, of their ex- 
istence and increase. If it is thus, that we are to 
be brought to the estate of perfect ones in Christ, 
instead of desponding or growing weary, we should 
endure hardness, as good soldiers of the cross. 

And it is also manifest, that they whose hearts 
are stayed on God, have no right, in the discharge 
of Christian duty, to decline a useful course of ac- 
tion, on the ground that it will be attended with 
temptations. It will often, and perhaps generally be 
found, that eminent usefulness exposes to peculiar 
dangers. And hence some Christians may be found, 
who excuse themselves from enlarging their sphere 
of usefulness, when opportunities occur, on the 
ground that they must thus increase their perils. 
One refrains from the exercise of an enlarged benev- 
olence, lest he should fall into the sin of ostentation. 
Another will not employ his talents, on an extensive 
scale, and in a way to confer the highest benefit on 
others, lest he should come to love inordinately the 
praise of men. A third, will not attempt to make 
himself a bright example of holiness to others, lest 
spiritual pride should be awakened in his heart. In 
all such cases, there is a criminal want of moral 
courage. The Christian has no right, indeed, pre- 
sumptuously to rush into the way of danger ; for if 
he does, he has no promise that will shield him. 



USES OF TEMPTATION. 149 

But if he goes at the call of duty, he has under- 
neath him the everlasting arms ; and thus sustained 
he will not, cannot fall. When the friends of 
Luther would have dissuaded him from going to 
Worms in defence of truth, he replied, ' I would go, 
though the devils in my path were as thick as the 
tiles upon the house-tops.' This is the true spirit, 
when the call of duty is plain. You may not. Chris- 
tian reader, decline responsibility, lest evil should as- 
sail you. Your fears are groundless. As your need 
is, so shall be your strength. And having faithfully 
endured, you shall afterward come forth in perfect 
strength and beauty. 

Nor must it be forgotten, that if not successfully 
resisted, temptations are of course evils, in them- 
selves, and in their consequences. If therefore there 
are any means, the use of which will serve to insure 
success in the conjflict with them, no doubt can 
possibly exist, that every child of God is bound to 
use them. There are such means ; and both reason 
and the Bible, point them out. It is one of the 
plainest principles of common sense, that when 
dangers threaten, we should stand upon our guard ; 
and that when they come, we should avail ourselves 
of whatever aid is within our reach. The same 
things are enjoined upon us in the Scriptures. 
^ Watch and pray, that ye enter not into temptatiorr;' 
that is, that ye fall not by its power. ^ What I say 
unto you, I say unto all, watch.' ^Be sober, be 
vigilant : for your adversary the devil, goeth about, 
seeking whom he may devour. Stand, therefore, 
having your loins girt about with truth, and having 
on the breast-plate of righteousness, and your feet 



150 USES OF TEMPTATION. 

shod with the preparation of the gospel of peace. 
Above all, taking the shield of faith, wherewith ye 
shall be able to quench all the fiery darts of the 
wicked. And take the helmet of salvation, and the 
sword of the Spirit, which is the word of God.' 
These directions require Christians to be watchful, 
lest temptations find them unprepared for conflict ; 
to renew their strength by waiting upon God ; and 
to fortify their minds, by filling them with the 
motives and promises of the Gospel. In this way, 
every one should prepare himself to war a godly 
warfare. Be persuaded, therefore, Christian reader, 
to watch and pray. You are, and must be, while 
you live, encompassed with temptations. There is 
no place of refuge from them, on this side heaven. 
It is for you, therefore, to determine, whether, being 
overcome, they shall raise you to higher glory ; or 
overcoming you, shall sink you to perdition. You 
need not fall beneath their power. The strength 
of heaven is yours, if you will use it. Oh ! then, 
be faithful. When tossed upon the billows, and 
wearied and perplexed, remember that a rest remain- 
eth for you, when you shall have borne the heat 
and burden of the day. They who are gone before 
you, and are now enjoying its repose, passed on 
their way thither through all that tries your heart. 
But what they then endured, is forgotten amid their 
present joys. And you, too, will not deem your 
severest trials worth a thought, when you shall have 
reached their blessed estate. You will obtain joy 
and gladness, and sorrow and sighing shall fleo 
^way forever ! 



CHAPTER XIL 

IT YIELDETH THE PEACEABLE FRUIT OF RIGHTEOUS- 
NESS, UNTO THEM WHICH ARE EXERCISED THEREBY. 

If we forget for a moment all that is spiritual, in 
the nature and the relations of our race, and look at 
the picture of human life which is presented to the 
outward eye, how gloomy and mysterious is the 
view ! We see a countless multitude of creatures, 
made capable of happiness and eager to obtain it, 
and yet subject, in a thousand ways, to privation, 
disappointment, and the keenest suffering. One is 
engaged in the prosecution of a favorite enterprise ; 
and we wait, to see how his heart will overflow 
with joy at its accomplishment. But lo ! by some 
cross incident, he is cast down from the lieights of 
expectation, and compelled to give over in despair. 
Another, is rejoicing in the vigor of his frame, or of 
his intellect ; and we are looking to see him happy 
in the successful exertion of his powers. But 
behold ! he is arrested by disease — his energy is 
wasted — and he is doomed to drag out a weary and 
comparatively useless life. Another still, has a 
heart full of sensibility ; and is surrounded with 



152 USES OF AFFLICTION. 

objects of the tenderest affection ; and we perceive 
that he finds rich enjoyment, in loving and receiving 
a return of love. But suddenly the shaft of death 
is sped ; and, one by one, the darlings of his soul 
are pierced, and laid low in the remorseless grave. 
From such a view as this, — a view in which we 
seem to see men only tantalized with happiness, — 
we turn away dejected and perplexed. We feel 
that the lot of man is a dark and melancholy 
problem ; and would forget it, were it not that this 
is impossible, because it is our own. 

But when we bring into our contemplation the 
existence and the providence of God, and the spirit- 
ual and immortal nature of the human soul, a great 
part of our perplexity and gloom, is at once removed. 
We see that the life we live on earth, is only a 
transient and preparatory state ; that we are not 
placed here with reference mainly to our present 
happiness, but to the higher end, of disciplining the 
undying spirit, and preparing it for a state of exist- 
ence far more glorious in its nature, and absolutely 
endless in duration. And we feel, that the discom- 
forts which we suJffer here are trifles, when com- 
pared with the joys to which they are used as means 
of introducing us. 

It is by the aid of the Avord of God, that we are 
enabled to place the subject before us, in this in- 
teresting and consolatory light. This teaches us ! 
expressly, that our trials are the wise and good cor- 
rections of our heavenly Father ; that they come 
from the same hand that fills our cup with blessings, 
from the same heart, that has expressed its tender- 






USES OF AFFLICTION. I53 

ness in innumerable ways. The reason why parental 
love adopts such means of discipline, the Apostle 
gives us in the epistle to the Hebrews, viz : that 
though ^ no chastening for the present seemeth to be 
joyous, but grievous ; yet afterward, it yicldeth the 
peaceable fruit of righteousness, to them that are 
exercised thereby,' This reason is worthy of our 
special consideration. And as we have already 
seen, that temptations to do evil, have a salutary 
moral influence on our characters, so also it will 
easily appear, that temptations in the suffering of 
evil, tend directly to promote our holiness. 

That we may place the tendency of afflictions in 
a proper light, let us attend particularly to the man- 
ner in which they naturally affect us. 

It is one of the most common consequences of 
afflictions, that they produce a distaste for whatever 
is vain and trifling, in the pursuits and pleasures of 
this world. If man had never fallen, we may rea- 
sonably suppose, that the enjoyments of sense and 
the temporary interests of the present life, would 
have had no injurious influence on moral progress. 
They would have acted on well regulated sensibili- 
ties ; would have been regarded with an unperverted 
judgment ; and so would have awakened an ardor 
of desire, and excited to an energy of action, never 
excessive, but just proportioned to their real conse- 
quence. The discharge of relative duties, the care 
of the body and the gratification of its appetites, 
would have been a pleasant pastime ; refreshing to 
the spirit, yet never seducing it away from nobler 
things. But upon man as a fallen being, possessed 
14 



154 USES OF AFFLICTION. 

of disordered appetites and passions, the things 
of sense exert continually an ensnaring influence. 
They excite a thousand empty wishes. They 
beguile the imagination, till it fixes on shining bub- 
bles, and believes them solid things. Thus they 
engage him in unprofitable pursuit ; they make 
immediate gratification, his great object of desire, 
and absorb him in a forgetfulness of true and lasting 
good. We may see multitudes around us, like chil- 
dren chasing the down that floats on the summer 
breeze, or the painted insect that flutters in the 
sunshine, pursuing what is absolutely worthless, to 
the neglect of all that is deserving of pursuit ; wast- 
ing in this manner, no little portion of their lives, 
and neglecting altogether the formation of a holy 
character, which is the proper end of life ; or making 
but lingering progress in the work. And who, if 
left to go on undisturbed, would probably squander 
life away, without reflecting for what end it was 
bestowed. 

But as the child is startled from his thoughtless 
chase by the sudden peal of thunder, and is driven 
to reflection on the transient nature of his pleasures, 
while the storm is sweeping by, so the man, who 
with equal thoughtlessness, is wasting life in vain 
pursuits, is aroused from his dream by the coming of 
adversity. Affliction chastens the spirit, and brings 
it to reflection. It leads to a discernment of the 
difference between the shadow and the substance ; 
and thus tends to recover from infatuation, and 
restore to reason and to duty. You have experi- 
enced this, beyond a doubt, if you have seen the 



USES OF AFFLICTION. 155 

day of trial. When disappointment has occurred, 
you have thought of the vanity of earthly good. 
When a beloved friend, or relative, has been re- 
moved by death, you have felt that you needed an 
unchangeable object or affection. When you have 
been laid yourself upon the bed of sickness, you 
have been impressed with the nearness of eternity, 
and with the vastness and solemnity of its concerns. 
And while this state of things continued, you lost, 
in a great degree, your love of what is empty and 
unsatisfying, the spell which had held the mind 
was broken, and you felt as though you must and 
would, live wisely for the time to come. Your own 
experience therefore, reader, can testify that the 
tendency of crosses, is such as has been asserted. 
It corrects a state of mind, which is one of the 
greatest obstacles, in the way of attention to spiritual 
and eternal things. 

Afflictions forcibly remind us, also, of our depend- 
ence upon God. Though nothing is more clear, 
than that ^ in him we live and move and have our 
being,' there is too often, but a feeble sense of this, 
upon our minds. Our constant notice of the agency 
of second causes, makes us forgetful of the first 
great Cause. We deem ourselves the procurers of 
the good which we enjoy, instead of feeling that 
we are only recipients, while He openeth his hand, 
and supplieth the wants of every living thing. We 
ascribe our greater happiness than others, to our 
superior care and foresight, and thus take to our- 
selves, the praise which is due to Him alone. 

We would by no means question or deny, the 



156 USES OF AFFLICTION. 

fact, that God has placed us under definite natural 
lawS; upon conformity to which, our outward well- 
being must depend. He has, undoubtedly, given 
laws to our physical constitution, the observance of 
which, will secure our health and comfort, and the 
disregard of which, will induce disease and suf- 
fering. He has plainly connected prudence and 
industry, with prosperity and competence ; and reck- 
lessness and indolence, with want ; and so in a 
multitude of things, has made our welfare to depend 
on what we do. But why does one man understand 
and obey these various laws, so much better than 
another ? Is it not, in general, that the one has 
stronger powers, or has in the providence of God^ 
been better instructed, or placed under better influ- 
ences, or in more favorable circumstances than the 
other ? If so, it follows plainly, that the man 
who is happier than his neighbor, owes it ulti- 
mately to God, as truly as though his prosperity 
were bestowed directly, instead of indirectly, as it 
is. When therefore, in view of our own agency in 
the good or evil of our lives, we lose sight of the 
agency of God, we are greatly in the wrong, and 
have need to be set right. 

But disappointment in our schemes, and personal 
affliction or bereavement, is well adapted in various 
respects, to convince us of our error. The hour of 
adversity, teaches us most forcibly, the insufficiency 
of our own vigilance and foresight, to save ourselves 
from reverses and from trials, and makes it too plain 
to be denied, that 

* There 's a Divinity that shapes our ends j * 



USES OF AFFLICTION. 157 

a Providence that ruleth over all ; — that afflictions 
come not from the dust, neither do troubles spring 
out of the ground. You have seen a man who 
had long been prosperous, forgetful of God, and 
priding himself on his success. And you have seen 
his boasted wisdom baffled, till one after another of 
his plans were overthrown, and he was stripped of 
all. You have seen him thus, brought to serious 
reflection, and convinced that ^ the race is not always 
to the swift, nor the battle to the strong ; that it is 
not in man that walketh to direct his steps ; but that 
it is the Most High, that setteth up one and casteth 
down another.' You have seen another, confident 
in his prudence, as a safeguard from disease ; and 
you have seen him a little after, pining on the bed 
of sickness, and confessing that God only can de- 
fend from the pestilence that walketh in darkness, 
and the destruction that wasteth at noonday. And 
so when God has laid on others his bereaving 
hand, and arrayed them in the robes of mourning, 
you have observed in them, a deeper sense than 
they ever had before, of the truth that they hold all 
their comforts by the favor, and according to the 
pleasure, of the Almighty Power, Thus observation 
must have taught you, that afflictions do, usually, 
arouse the feeling of dependence in the soul. 

And afflictions are well fitted likewise, to remind 
us of our sins. Owing to our moral obduracy and 
blindness, the number and evil of our sins, is ordi- 
narily but little felt or thought of. It is only those 
whom the grace of God has sanctified, that can say 
with David, ^ My sin is ever before me.' 
14 # 



158 USES OF AFFLICTION. 

But it is a truth clearly perceptible by reason, that 
holy beings, cannot be placed in a state of suffering, 
under the government of Infinite Goodness. And 
the Scriptures teach us positively, that the various 
evils of our present state, are the consequence of the 
introduction, and universal prevalence of sin. Suf- 
fering, then, is the standing testimony in our world, 
to human sinfulness. While this is out of sight, 
and we are receiving only blessings from the Author 
of all good; Ave may easily forget what character we 
bear. But how shall we forget the cause, when we 
find our own hearts bleeding, or see others pierced 
with anguish ? Hark ! and you hear the groans of 
a world go up to Heaven ! With what an impres- 
sive voice, do they tell of human sin. Look ! and 
you see one, mourning over disappointed hopes; 
another, hanging, with agonizing tears, over the 
grave that covers all he loves; his parent, or his 
child, or the companion of his bosom. Another, 
wasting away life, cut off alike from pleasure and 
from usefulness, by lingering disease ! And do not 
these things cry aloud, that sin hath dominion over 
men ? Remember, too ! have not pains and sorrows, 
been scattered in the path which you yourself have 
trod? And have they not spoken to your con- 
science of personal transgressions, and brought your 
iniquities to mind ? 

So true is it, therefore, that afflictions are proper 
mementos of our sins, that it is wonderful that 
living in a world of trial, our sins should be ever out 
of mind. Every day, either in what we see or 
feel, must urge them on our notice, and claim for 
them our attention. 



USES OF AFFLICTION. 159 

And finally, the afflictions of the present state, 
tend to quicken our desires for heaven. The word 
of Godj discloses to us a perfect world beyond the 
grave ; a world offered as the eternal home of our 
immortal spirits, if only we will lay up our treasures 
there, and acquire the character, which God has 
made necessary to admission. We cannot doubt the 
fact, for we have it on the word of him who cannot 
lie. But the blessedness of the heavenly state, is 
beyond the eye of sense. It requires the exercise 
of vigorous faith, in order to apprehend it clearly. 
It is also to be approached, only through the dark 
and gloomy wave of death. And hence, to most it 
appears remote, and difficult of access ; and thus it 
awakens comparatively few intense desires. The 
great majority, would rather linger here, than spread 
the wings of the spirit for the skies, so long as they 
may here enjoy a good degree of cheerfulness and 
peace. 

But the enduring of earthly trials, especially when 
long continued, is almost sure to produce in the 
mind, at least for a time, a weariness of the present 
life, and aspirations towards a better. The language 
of Job, when stripped of earthly good, — ^ I would 
not live always,' — has been adopted as its own by 
many a heart. Under such circumstances, it is 
scarcely possible, but that the knowledge of a world, 

' Where everlasting spring abides, 
And never-withering flowers;' — 

where there are no disappointments, no tears, no 
pangs, no bereavements, should awaken desire to 



160 USES OF AFFLICTION. 

be fitted for that world, and in those who are pre- 
pared to enter it; a longing to exchange the storms 
of Hfe, for its eternal calm and sunshine. On the 
simple ground that rest is sweet to the weary, that 
the sorrowing longs to find relief, and the sufferer 
to assuage his pains, it must be seen to be the 
natural tendency of trials, to make heaven desirable 
in our esteem, and to excite us to efforts to obtain it. 
Our hearts feel that it is so. We have seemed to 
hear, in our day of trial, a voice distinctly saying, 
^ Arise ye and depart hence, for this is not your 
rest.' We have felt that we were but sojourners on 
earth, as all the fathers were, and that we ought to 
seek a city that hath immovable foundations, whose 
builder and whose maker is God. We know, there- 
fore, from our individual consciousness, the power 
of afflictions to direct the thoughts above. 

If now the trials which God appoints us in this 
life, are adapted to such ends ; if they tend to with- 
draw the mind from earthly vanities, to make us 
feel ourselves dependent creatures, to recall our sins 
to mind, and to render heaven attractive to our souls, 
then it is true, that their appropriate influence is to 
urge us towards holiness. Like other means of 
grace, they may not always answer the end for 
which they are designed. Their proper tendencies 
may be resisted or perverted. But Avhenever this 
occurs, the fault is ours alone. It still remains a 
fact, that they are means employed by God to make 
us better, and that they are wisely fitted to that 
end; or in the Avords of inspiration, that though 
^ not joyous but grievous for the present, yet after- 



USES OF AFFLICTION. 161 

ward, they yield the peaceable fruit of righteousness 
to them that are exercised thereby.' 

How unreasonable theUj are our complaints, when 
we are called to suffer by the providence of God. 
To human nature, the cup of affliction is in itself a 
bitter cup. It is hard indeed, to see our hopes cut 
off, to feel the ties of atiection sundered, or to find 
the vigor of our frame exhausted by disease, and to 
pass days and weeks in lingering pain. And it is 
no unusual thing, to hear those who suffer thus, 
repine at the providence of God, and bitterly deplore 
their lot. But the enduring welfare of our souls, 
is of infinitely higher consequence, than the present 
gratification of our wishes ; and only by our holiness, 
can the well-being of our souls be made secure. 
And since, as we have seen, afflictions are employed 
by God as means of leading us to holiness, to mur- 
mur at them, is to murmur at his endeavors to 
promote our highest good. And what more un- 
reasonable than this, can be imagined ? It is as if 
one should complain of his physician, because the 
remedies prescribed, though eflicacious for his cure, 
Avere unpleasant to the taste. Remember, Christian, 
when again you are tempted to repine, that but for 
those very trials which call forth your complaints, 
you might, perhaps, have loved the world supremely, 
forgotten your dependence and your sins, bestowed 
no thoughts on heaven, and thus have been undone 
to all eternity. If you consider this, your complain- 
ings will be hushed. When you feel the chastising 
rod, you will say, ' I was dumb, I opened not my 
mouth, because thou didst it.' 



162 USES OF AFFLICTION. 

And see to it, when afflictions come, that you 
faithfully endeavor to reap that benefit from them, 
which they are jfitted to convey. Like other means 
which God employs for our improvement, their 
actual efficacy must ultimately depend upon our- 
selves. As we may resist and pervert the influence 
of the Gospel and of the Spirit of God, so may we 
the influence of afflictions. We may steel our 
minds against their subduing power. We may 
forget the lessons which they teach us, in respect 
to the world, ourselves, and God, and repress the 
thoughts of heaven which they so naturally awaken ; 
and so they may leave us harder than they found 
us. We should, therefore, prayerfully endeavor to 
give them their appropriate influence on our hearts. 
When we find them impressing on us the vanity of 
earthly things, we should strive to deepen the im- 
pression. When they show us our dependence, we 
should seek to realize it more. When they call 
our sins to mind, we should dwell on the recollec- 
tion, till we awaken penitential sorrow. When 
they raise our thoughts to heaven, we should make 
an eflbrt to detain them there, till our souls are filled 
with holy longings for that blest abode. O how 
blessed, how purifying, how delightful, would be 
the consequences of our trials, did we but use them 
thus ! Make then the experiment, reader. You 
live in a vale of tears ; you must have your turn of 
weeping ; and even now, perhaps, you wear the 
badge of sorrow. But keep in mind the design of 
God in the afflictions which he sends. Desire not 
^0 much that you may escape them, as th^t they 



USES OF AFFLICTION. 163 

may be blessed to your separation from the world, 
and consecration to the Lord. If under the Divine 
chastening, you grow hoher, you will grow happier 
too. The cloud that gathers o'er you may be dark, 
but it is spanned by the bow of promise. You may 
be tossed on stormy billows, but it is that you may 
reach the eternal rest. Your breast may heave 
with sorrow, but it is for the purpose of fitting you 
for everlasting joy. O then, in the day of adversity 
consider. While you bear the weight of anguish, 
see to it that you do not lose the blessing that is 
intended to succeed it. If with a meek and peni- 
tent and trusting spirit, you endure the chastening 
of the Lord, it will yield the fruit of righteousness : 
you shall find the eternal God your refuge, and 
underneath you, the everlasting arms ! 



k 



CHAPTER XIII. 



LOVE YOUR ENEMIES. 

Ye are not of the world, said the Saviour, on one 
occasion, to the disciples ; and no one can attend to 
the spirit of the Gospel, and not see, that the temper 
and character which it requires of such as would 
bear the Christian name, are altogether dissimilar to 
the natural temper and character of mankind. 
Good is not more opposite to evil, light is not more 
opposite to darkness, than the dispositions demanded 
by the Gospel, are opposite to the impulses of the 
unchanged mind. This is proved beyond a doubt, 
by a comparison of the maxims and the conduct of 
the world at large, with the doctrines and precepts 
of the Gospel. There are some few of the duties 
which our Lord enjoins, which have been enjoined 
also by heathen moralists ; and a still smaller 
mimber, which have been somewhat generally 
practised among men. But these, are the more 
obvious, as well as the more easy duties of morality j 
such duties, as may be performed without the 
existence of holy principle, because requiring little 
either of self-denial or of effort. Never has any 



THE LOVE OF ENEMIES. 165 

mere human teacherj ascended like our Lord, to the 
highest range of moral duties ; delivering precepts, 
obedience to which, must necessarily suppose the 
ascendency of pure and holy principle within the 
soul ; and never has the performance of those duties 
which suppose the eradication of selfishness and the 
reign of benevolent affection, been demanded by 
the prevailing opinions of mankind, when left 
destitute of divine instruction. 

Nor do even those who are intellectually enlight- 
ened by the Gospel, but who are not under its con- 
trolling influence, come up at all to its elevated 
standard. Look around and see what are the 
maxims of society. How loose, and vague, in 
comparison with the rules which Christ has given ! 
How fair may be a character in the judgment of 
the world, and yet how defective according to the 
Gospel estimate ! We have need then, to study the 
moral code of Jesus Christ. We must aim to come 
up to this, or be written wanting before God. 

Among the moral precepts delivered by our Lord, 
that which instructs us to show kindness to our 
enemies, stands preeminent. It is a precept, which 
no system but Christianity can boEist. It bears upon 
its very face, the impress of divinity. Conformity 
to it, constitutes unquestionably the sublime in 
morals, and one of the highest excellencies of 
Christian character. To ascertain what it requires, 
and to examine in its light our feelings and our 
conduct, can hardly fail to be an interesting and 
profitable exercise. 

Let us first, assign some limits to the meaning 
15 



L 



166 THE LOVE OF ENEMIES. 

of the precept — 'Love your enemies;' and then 
endeavor to show precisely what it does require. 

By way of limitation we remark, that it does not 
require us to treat our enemies precisely as we treat 
our friends. We must of necessity, sustain relations 
of peculiar intimacy, to those of our fellow creatures 
with whom we are associated in the pursuits and 
the intercourse of life. And God has laid the foun- 
dation, in our social constitution, for special attach- 
ments, between such as are thus brought into 
immediate contact, particularly when they possess 
according views and a kindred spirit. That we 
should have cherished friends, therefore — friends 
who hold a high place in our affections, and are 
beyond others essential to our happiness, is a neces- 
sary result from our circumstances and our nature. 
We cannot then suppose, that such peculiar affection 
as that which attaches us to them, is demanded of 
us, towards those of our fellow creatures whose 
relations to us are remote, and whose power to 
minister to our welfare, is comparatively trifling. 
To feel a special affection for our personal friends, 
does not necessarily diminish our good will to 
others ; and it is surely fit, that they who are called 
upon to render us services which others do not 
render, and to suffer from our faults as others do not 
suffer, should, as a just return, hold a place in our 
hearts, which others do not hold. We may add also, 
that we have in our Lord himself, an example of 
special friendship. John was styled by way of 
eminence, 'the disciple whom Jesus loved.' We 
may be sure therefore, that such friendship, is not 



THE LOVE OF ENEMIES. 167 

inconsistent with the precept we are now consider- 
ing, and that this precept does not require, that we 
should make our enemies our confidants, and take 
them to our hearts. 

Nor does the command to love our enemies, 
require us not to seek redress, if our enemies violate 
our rights. If, for example, an enemy wantonly 
destroy our property, it is not forbidden us to compel 
him to repair the injury, by legal means. For every 
man, is entitled to the peaceable enjoyment of his 
rights, both personal and civil. Civil government is 
ordained of God, to secure to those who are subject 
to it, this enjoyment. To avail ourselves of the 
civil authority, therefore, for the protection or 
recovery of our rights, is nothing more than to use 
the divinely appointed means of obtaining simple 
justice ; and there can be no question, as to our 
right to exact justice, from all our fellow men, so 
far as they have ability to render it. 

It may, however, often be expedient, to waive our 
right in matters of small consequence, that our 
enemies may be convinced that we act from gener- 
ous and worthy principles. In respect to this, we 
are to govern ourselves by circumstances, and our 
views of what is best. It is a matter of duty, only 
so far as it may promise to exert a favorable moral 
influence. 

Nor does the precept forbid the punishment by the 
civil magistrate, of those who by their crimes, are 
enemies of the public peace. 

Civil society, is essential to the welfare of man- 
kind ; and for this reason, it is the will of God that 



168 THE LOVE OF ENEMIES. 

it should be maintained. But it can be maintained^ 
only by the suj^port of law ; and law can be sup- 
ported, only by the punishment of those who break 
it. It is therefore the will of God, that transgressors 
shall be punished. 

Civil magistrates, are thus recognized in the New 
Testament, as ordained of God to be a terror to evil 
doers. The divine sanction, is therefore expressly 
given, to the punishment of offenders, when pro- 
ceeded against according to the established forms of 
justice. 

But we now proceed to show directly, what is 
enjoined, in the beautiful precept of our Lord, which 
is the subject of inquiry. 

It clearly requires us, to entertain no hostile and 
malevolent feelings, towards our enemies ; that is, 
towards those who have injured, or have sought to 
injure us, or to whom, for any cause, we feel aver- 
sion. Self-love is one of the great constitutional 
laws of our nature. Its proper office is, to make us 
attentive to whatever is likely to promote our 
happiness ; and watchful against whatever is likely 
to destroy it. Like other constitutional principles it 
is, when suitably regulated and controlled, a proper 
spring of action, and perfectly consistent with true 
virtue. But in fallen man, it has become inordinate. 
It has degenerated into a grasping selfishness ; 
intent on its own advantage, and, in a great measure, 
reckless of the good of others. When others injure 
us, they come in collision with this violent principle, 
or passion as it has now become, and thus feelings 
of indignation and hatred, and an inclination to 
revenge, are immediately awakened. 



THE LOVE OF ENEMIES. 169 

But our relations towards an enemy, are not 
changed by his failure in duty towards us. He is 
still our fellow creature ; his happiness is still valu- 
able ; and as he is held accountable to God for what 
he does, and to the laws if he transgress them, we 
have no right to feel hostility, or to wish him ill. 
Our duty of benevolent feeling towards him, cannot 
have been cancelled, by his wrong doing ; inasmuch 
as it was not founded before, on his well doing, but 
on our relations to him, and other circumstances 
which are yet unchanged. True, we have a right 
to seek redress in a lawful way, when the wrong 
can be redressed ; but not from a mere wish to make 
him suffer. Our motive in such a case should be — 
we can lawfully be governed by no other motive — 
to repair our losses, and to promote in general, the 
interests of justice. If we feel any disposition to 
subject an enemy to punishment, or to seek repara- 
tion at his hands, from the mere wish to bring him 
into difficulty, the spirit which governs us, is neither 
more nor less than a spirit of revenge. It is highly 
criminal in us, and entirely at variance with the 
Saviour's precept. 

2. But it is plain, that our Lord's command goes 
far beyond the absence of bad feelings and desires. 
It requires that we feel a positive affection for our 
enemies ; a true regard for their happiness, and a 
readiness to promote it, as opportunity may offer. 
Love them, bless them, pray for them, says he ; 
and it cannot be doubted that he used the language 
literally. 

But how is it possible, you ask, that I should 
15* 



170 THE LOVE OF ENEMIES. 

really love a person who has sought maliciously 
and perseveringly to injure me ? We answer, you 
are not required to look with approbation on his 
conduct, so far as it is wrong ; you are not required, 
as we have seen, to make him your intimate asso- 
ciate, nor to refrain from exacting justice from him, 
if you think such a course expedient. 

But admit, that his conduct towards you is crim- 
inal ; and that he is not, to you, a desirable com- 
panion ; and that the injury he has done you, is 
sufficiently important to make it your duty to obtain 
redress : and what then ? Is it not still true, that 
he has some good qualities ; that he has friends to 
whom his society is agreeable ; that he is a rational 
and immortal being, whose happiness is valuable to 
himself, and those who love him ; yea, valuable in 
the view of God ? Is it impossible, that you should 
seek redress of him in a proper way, and yet exercise 
towards him a kind and forgiving spirit ? It may be, 
that in so far as he has felt or acted wrong in respect 
to you, he did it under the influence of a bad educa- 
tion, or misinformation, or strong prejudice, or some 
other cause which might materially palliate his con- 
duct. But even though his wrong doing admits no 
palliation, you are clearly bound, nevertheless, to 
love him as a fellow creature, whose happiness is 
valuable to himself, to his friends, and to God ; aiid 
may be promoted by you and others, without any 
diminution of your own. Nothing can release you 
from this duty, but a dissolution of the tie that 
binds you to the same great family of God, to 
which he belongs. When you can cease to be 



THE LOVE OF ENExMIES. 171 

fellow creatures, you may lay aside your fellow- 
feelings ; but not rightfully till then. 

If you still have doubt upon the point, suppose 
the case your own. Suppose that you, in an evil 
hour, or under the influence of misapprehension, 
have done your neighbor wrong ; and placed yourself 
m his view, in the attitude of an enemy. Would 
he be right, in forgetting all your amiable and virtu- 
ous qualities, and counting your welfare of no value, 
and feeling a desire to see you suff'er ? Do you not 
feel, that he ought, while he has no complacency 
in what is wrong in you, to approve and esteem 
whatever may be right; and to prize your happiness 
according to its real worth, and to wish to see you 
happy ? ^ As ye would, therefore, that men should 
do unto you, do ye even so unto them.' 

3. But the precept of the Saviour goes yet fur- 
ther. It requires, not only that we should positively 
feel kindness towards our enemies, but that we 
should also show it, by actually doing them good, 
so far as it is in our power. Suppose a very com- 
mon case. Two persons are at enmity, and refuse 
to hold any intercourse with one another, though 
they daily come in contact. You inquire into their 
difficulties. They will begin, perhaps, by saying, 
they have no bad feelings towards each other. 
You follow the precept one step farther ; and ask if 
they have any good feelings towards each other. 
They say, perhaps, that they do wish each other 
well. In this they are probably deceived. But 
supposing it is true, you proceed yet farther. Do 
you avail yourself of every opportunity to do each 



172 THE LOVE OF ENEMIES. 

Other good? Do you conceal each other's faults, 
and commend each other's virtues, and pray for 
each other's welfare ? The answer is, ^ No, we have 
ceased all intercourse.' Now what have these per- 
sons sought to do ? Plainly, to break the tie that 
binds them together as fellow beings ; and to cast 
off the duties which that tie imposes. But they 
seek to do this in vain. They cannot break the 
tie by which God has connected them ; and there- 
fore they cannot rid themselves of the duty, of 
promoting each other's happiness to the extent of 
their opportunities. God must, in justice, hold 
them accountable for all the omissions to do each 
other good, and for all the loss of opportunies, which 
have grown out of their alienation. For first, God's 
word requires it of us, to do good to all men ; and lest 
this should be taken to be a general rule, to which 
the case of enemies was an exception, our Saviour, 
expressly extends it to the case of enemies. Both 
reason and the Scriptures, then, forbid us to take 
that ground in relation to our enemies, which will 
deprive us of any part of our power to promote 
their welfare. Our Lord explicitly commands us, 
that we do them good. 

The substance, then, of our duties to our enemies, 
is this : that while we are not bound to make them 
bosom friends, or to suffer them to deprive us of our 
rights, or to shield them from civil punishment 
when they violate the law, we are solemnly com- 
manded not to cherish towards them hostile or 
revengeful feelings ; but on the contrary, to love 
them as fellow creatures, whose happiness is valua- 



THE LOVE OF ENEMIES. I73 

ble, and actually to promote their happiness, so far 
as our circumstances give us power. And what a 
lesson of benevolence is this ! How full of moral 
beauty ! How worthy of Divinity ! What an 
honor to the Bible — the record of our faith — and 
what a proof that it came from Heaven, that it goes 
so far beyond, in the perfection of its morals, all the 
systems framed by the most enlightened human 
reason when unaided ! Imagine for a moment this 
one precept universally obeyed; and how large a 
fraction of human sin and misery, do you see 
removed ! What fires of passion are put out ! 
What discords turned to harmony ! How many 
scenes that most resemble hell, exchanged for such 
as seem indeed hke heaven ! 

Yet strange to say, the general spirit of society, 
and the general conduct of mankind, are essentially 
at variance with this most salutary rule. Where 
shall we find a community, in which public senti- 
ment does not sanction many things which are 
indications of a hostile and vindictive state of mind ? 
How few individuals even are there, who propose 
to govern themselves according to the rule which 
we have now considered ! Look around you ; or 
rather, consult the records of your own practice and 
experience. Do you find yourself, and do you see 
your neighbors, full of that godlike trait, a temper 
all forgiveness and all love ? Go into the social 
circle ; or listen at the call of etiquette. Do you 
hear the absent, who are objects of dislike, men- 
tioned in tones of kindness? Do you hear their 
faults excused, their virtues fully admitted and com- 



174 THE LOVE OF ENEMIES. 

mendedj and sincere wishes for their welfare ut- 
tered ? Or do you hear them named with ill-nature 
or contempt, their faults exaggerated, their good 
qualities extenuated or denied, and their good name 
injured, by all such means, as a spirit of bitterness 
and scandal can employ ? Do you see others, or do 
you find yourself when injured, ready to forbear, 
and make returns of kindness, and allowance for 
wrong judgment ; or, ready to break out in raging 
passion, and use the language of abuse and threat- 
ening, and even to return injury for injury. Every 
one knows, which of these things most commonly 
occurs. In truth, there is a surprising disregard of 
this divine command, prevailing in society ; a fearful 
insensibility to the guilt of its violation. Even 
such as bear the Christian name, sin often in this 
manner, with a high hand, and yet apparently with- 
out thinking it much amiss. Oh let it never be 
forgotten, that the spirit of bitterness, and railing, 
and revenge, and injury, towards enemies, however 
it may be regarded by the world, is the spirit of the 
devil, and makes those who cherish it the children 
of the devil. Regard such a spirit, reader, when 
discovered by yourself, with deep abhorrence ; taking 
your standard of judgment on the subject, not from 
popular opinion, but from the authoritative and 
unerring word of God. 

And how necessary does it appear, in order to the 
right regulation of our temper, that we should feel 
habitually, the controlling influence of living piety 
within us. What else, but the fear of God, and his 



THE LOVE OF ENEMIES. 175 

grace imparted to the soul, can so subdue the pas- 
sions, and soften and elevate the mind, as to free it 
from all unkind and bitter feelings, even under 
injury and provocation ? A man in the actual exer- 
cise of holy feelings, will find it comparatively easy 
to obey the Saviour's precept. Mere moralists, will 
hardly make the effort, though it is an essential part 
of sound morality, to obey it strictly. And this is 
one of many essential particulars, in which such are 
entirely wanting before God. It is plain, in t?iis 
case, that the proper foundation of morality, is reli- 
gion. He who loves God supremely, and bears his 
moral image, will not fail to love his creatures, and 
to seek their highest welfare, even though they may 
have failed essentially, in the duties which they 
owe to him. 

Let the reader endeavor to profit by this subject. 
Let him learn what manner of spirit he is of, by 
asking himself, how far he has discharged the duty 
now considered. This precept of the Divine teacher, 
sets forth the spirit of the Gospel. Do you find 
that you have such a spirit ? Our Lord who gave 
us the command, gave us also his illustrious exam- 
ple to the same effect. ^Father, forgive them,' said 
he amidst his agony, ^for they know not what 
they do.' Copy then, so divine a model. The 
world may sneer at such meekness, and call it pusil- 
lanimous. But in just judgment, it is true heroism. 
And what is more important still, it is acceptable to 
God, and will bring down his blessing on the soul! 
The laurels that adorn the brows of conquerors. 



176 THE LOVE OF ENEMIES. 

shall fade ; the lofty spirit of those who cannot 
brook an insult, shall be broken; but God shall 
crown with eternal honor, and raise to an enduring 
exaltation, all such as possess that high attainment — 
the ornament of a meek and quiet spirit. 



CHAPTER XIV. 

IN THY PRESENCE, IS FULLNESS OF JOY. 

It is almost a matter of necessity, that the human 
mind should often direct its thoughts to the future 
world. It is made for immortality, and is conscious 
of the fact ; or at least, it has a strong conviction 
that it shall not die ; and yet it sees nothing around 
it, which is not perishable and mortal. This world 
in which its present lot is cast, it clearly perceives 
to be subject to a blighting curse. It is a world of 
beauty, but its beauties are decaying ; its flowers 
wither while they please ; and its generations of 
living beings, in quick succession pass away. 

And while all outward things, tend thus to lead 
the mind to another state, divine revelation, with a 
more direct and powerful influence, draws it thither, 
while it discloses the certainty of immortality ; — an 
immortality of blessedness, to such as prepare them- 
selves for its enjoyment. What can be imagined 
more attractive — more likely to awaken high desires 
— and to stimulate to the pursuit of excellence, than 
the prospect of attaining, at length, rest from toil 
and conflict ; of exchanging suffering and decay, for 
16 



178 CHARACTERISTICS OF 

unfailing health and vigor ; and of entering on holy- 
happiness, and holy occupations, which shall be 
enduring as the ages of eternity. Such is the pros- 
pect, which is laid open in the Scriptures to our 
view. And if we would have it lead our minds 
upward, and fill them with sweet anticipations of 
the joys which shall be ours, when the darkness of 
the tomb is past, and the morning of eternity has 
dawned upon us, we must often dwell upon it, with 
deep and serious interest. 

It is important, as a means of giving ardor to our 
hope, and warmth to our affections, rightly and 
vividly, to apprehend the nature of the heavenly 
blessedness Avhich the word of God reveals. In 
doing this, we should seek, rather to obtain those 
general views which are sanctioned by the word of 
God, than to amuse ourselves with conjectures, such 
as the imagination might suggest. 

The great Author of revelation, has not thought 
proper to gratify our curiosity, with minute particu- 
lars concerning heaven; but He has presented in 
the strongest light, the grand idea of an unending 
state of inconceivable bliss ; — fullness of joy and 
pleasure forever more, in the presence of the ever 
blessed God. We wish to bring before the Chris- 
tian reader, some of the revealed chai'acteristics of 
that state of glory. 

The first characteristic of the heavenly state, 
which claims our notice, is that it affords the 
opportunity, for the complete development of all 
the susceptibilities and powers of mind. It is 
one of the infelicities of earth, that mind while 



THE HEAVENLY STATE. 179 

in it, seems out of its proper element. By rea- 
son of its intimate connection with the material 
body — a body Avhich, in the fallen state of man, is 
condemned to suffering, decay, and death — it is 
subject to many and serious disadvantages, in the 
unfolding of its faculties, and the improvement of 
its nature. It can hold communication with the 
universe, of which it is a part, only through the 
medium of the senses. It is driven to find much of 
its enjoyment, by their instrumentality. It is com- 
pelled to engage in occupations, which are grov- 
elling and uncongenial. In short, it is imprisoned 
in its earthly tabernacle. It is doomed to suffer 
various ills, of which, but for its conjunction with 
the flesh, it would be incapable entirely. Hence, 
in no small part, its restlessness — its unsatisfied 
desire — its weariness of earth — and the numerous 
disquiets, that make the present state of being com- 
paratively undesirable. 

Now in order to the happiness of the human soul, 
it is essential that those circumstances of its being 
which encumber and depress it, should be changed. 
The heavenly state, is especially designed of God, 
to be a state of happiness, complete and uninter- 
rupted, to those of our race who shall be admitted 
there. If not directly instructed on the subject, 
therefore, we should at once conclude, that the dis- 
abilities under which our spirits labor here, Avould 
be removed, and that opportunities of action, and 
objects of desire, would be presented, which would 
call forth our active powers, and bring our feelings 
into exercise. 



180 CHARACTERISTICS OF 

But the Scriptures have not left us to inference 
on the subject. They teach us expressly, that the 
spirits of the just made perfect, shall be put in pos- 
session of glorious and immortal bodies, which shall 
facilitate, instead of obstructing, their improvement 
and enjoyment. ' This mortal,' says the Apostle, 
' must put on immortality ; and this corruptible, 
must put on incorruption.' And again, ^ We which 
are in this tabernacle, do groan, being burdened ; 
not because we would be dispossessed, but put in 
possession of our house which is from heaven.' 
That is, we believers, while in this frail and perish- 
able body, are distressed with various infirmities, 
and earnestly desire to exchange it for the perfect 
body, which is characteristic of the heavenly world. 
That body, spiritual, active, undecaying, will be 
to the spirit which inhabits it, a perfect instrument 
through which to hold intercourse with material 
things, to enlarge its knowledge, and to increase its 
happiness. 

And as the heavenly state will thus afford the 
best means for the culture of the spirit, so will it 
offer, also, the most favorable opportunities. Oppor- 
tunity is not wanting, even here, for the expansion 
of its powers. But there, will be afforded a vastly 
wider field of observation. The works of God, to 
an inconceivably greater extent, will probably be 
open to inspection. His providences will be better 
understood. The principles of his government, will 
be more easily apprehended. And motives of the 
highest power, will enkindle the ardor of the soul, 
and urge it to activity. While all that is pm'e and 



THE HEAVENLY STATE. 181 

beautiful and good, will act on the sensibilities, 
operating at once to please and to refine. Thus to 
eternity, will the glorified mind go on to increase 
its capacities, both for action and enjoyment. And 
being freed from every clog, and placed in a genial 
atmosphere, its progress cannot but be uniform and 
rapid. 

A second characteristic of the heavenly state, is that 
it will give employment to the most expanded fac- 
ulties, and completely fill the most enlarged desires. 
If that process of intellectual advancement, which 
has been described as belonging to the upper world, 
could be made to progress on earth, it would soon be 
found, that the mind had powers which could find 
no proper exercise, and appetites Avhich nothing 
could adequately fill. It is so to some extent even 
now, though our progress is so small. And so far 
as it is so, there is necessarily a degree of discontent. 
And if it were possible in heaven, that in its growth, 
the spirit should find itself at length possessed of 
powers so noble, that there should be no employ- 
ments worthy to engage them, there would be an 
end of all contentment there. 

But it never can be so. The Scriptures teach us, 
under various forms of speech, that the blessed are 
continually employed in the service of Him to whom 
they owe their being and their exaltation. They 
are described as being kings and priests, as resting 
not day nor night, and as being ministering spirits, 
fulfilling the behests of the Most High. And as 
God himself is infinite in power and wisdom, we 
16* 



182 CHARACTERISTICS OF 

may be sure there is in the vast universe which he 
has made — that there will be in the products of his 
creative energy in coming ages — an inconceivable 
and inexhaustible variety of duties to be done ; that 
there is, and will ever be, fields of action wide 
enoughj and magnificent enough, to afford exercise 
for all the faculties of all the finite beings that now 
exist, or that ever will exist. 

And if there will ever be before them, objects 
worthy of pursuit, there will also ever be gratifica- 
tions worthy their enjoyment ; gratifications which 
will meet and answer all their wishes. The suc- 
cessful pursuit of what is great and good, will of 
itself be satisfying, and direct provision will be 
made, in the arrangements of the perfect world, for 
filling all the capacities of its inhabitants. Such is 
the positive testimony of the Avord of God. ' They 
shall hunger no more, neither thirst any more ; ' 
that is, they shall have no unsatisfied desires. And 
to the same purpose is the language of the Psalmist. 
^In thy presence is fullness of joy ; at thy right 
hand there are pleasures forevermore ; ' and in 
another place, '• I shall be satisfied when I awake 
in thy likeness.' O blessed state ! How unlike 
the world of our present habitation ! 

It is a third characteristic of the heavenly state, 
that it brings the spirit into peculiar intimacy with 
God, and fills it Avith delight in his moral character- 
Even the most enlightened, in the present state, 
see as through a glass darkly. The beams of the 
divine glory which come to us from the works of 
God, are but reflected beams. And the brighter 



THE HEAVENLY STATE. 183 

radiance of the Scriptures, is after all, only a partial 
manifestation of the Godhead. 

But heaven is spoken of throughout the Scriptures 
as the place where God manifests himself, in a pre- 
eminent and peculiar manner. ^ I say unto you,' is 
the language of the Saviour, ^ that in heaven, their 
angels do always behold the face of my Father.' 
^ I am Gabriel,' said the angel who announced the 
coming of John the Baptist, ' who stand in the 
presence of God.' The wicked are said to be ^ban- 
ished from the presence of the Lord, and the glory 
of his power.' The redeemed, are declared to be 
' before the throne of God, and to serve him day 
and night in his temple.' The glory of God, is 
represented, as being the light of the New Jerusalem. 
And besides this general testimony, it is more par- 
ticularly taught us, that Jesus Christ, who is the 
brightness or shining forth of the Father's glory, in 
whom dwells embodied all the fullness of the God- 
head, will live in intimate and familiar intercourse 
with all who have been saved by him forever. ' I 
will,' says He, in his address to the Father, ^ that 
they also whom thou hast given me, be with me 
where I am.' And in the Apocalypse, he says, by 
his servant John, ^ To him that overcometh, will I 
grant to sit with me in my throne, even as I also 
overcame, and am set down with my Father in his 
throne.' 

It is therefore clear, that while the Deity is omni- 
present, he reveals himself in heaven to those who 
inhabit there, in a manner especially clear and 
glorious. They are like him, and they see him as 



184 CHARACTERISTICS OF 

he is. And since they do bear his moral image, 
without which they could have found no admission 
there, they have of course, a taste for the moral 
beauties of his character. If the faint glimpses of 
these beauties, which are caught by the saints on 
earth, fill them with joys which cannot be described, 
how ineffable must be the bliss of gazing on their 
full and perfect manifestation, and with dispositions 
perfectly harmonious ! And how must the delight 
which it thus awakened, pour itself out in admira- 
tion and in praise ! How deeply felt must be the 
strain, that ascribes ^ blessing and honor, and thanks- 
giving, and power, unto Him that sitteth on the 
throne, and unto the Lamb ! ' 

A fourth characteristic of the heavenly state, is 
that it is unchangeable. In this particular, as in 
those already mentioned it is in striking contrast 
to the present world. Here all is uncertainty and 
change. There is no ground on which we can, 
with certainty, make our calculations for the future. 
Where to-day there are smiles, to-morrow there are 
tears. Successful pursuit, is suddenly exchanged 
for disappointment. Contentment gives place to 
restlessness and vain desire. And he, who at the 
present moment, has the full possession and fru- 
ition of terrestrial good, may at the next be empty 
and disconsolate. 

Exactly the reverse of this, is heaven. 

* No change those blissful regions know, 

Realms ever bright and fair ! 
For sin, the source of mortal wo, 
Hath never entered there.' 



THE HEAVENLY STATE. 185 

As God designed that world, not as, like this, a 
state of discipline, but of reward, He permits there 
no reverses nor vicissitudes, nothing to exercise the 
patience and to cause conflicts in the soul. On the 
contrary, He has made the arrangements such as to 
secure a steady progress in enjoyment. By this let 
us not be understood to mean, that there is any 
want of diversity, in the employments and pleasures 
of the heavenly state. There must be a vast 
variety in both, as new scenes are unfolded, and 
new events are brought to pass, by the providence 
and government of God. But since it is expressly 
taught by inspiration, that regret, and unhappiness 
of every kind, is there unknown, it is not possible 
to conceive of any thing like changefulness. There 
is this degree, at least, of uniformity, that all events 
are favorable to happiness, and conspire to lead on 
the blessed, from one degree of glory to another. 

A fifth characteristic of the heavenly state, is 
that it is in its nature final. By this we not 
only mean, that the happiness which there exists 
will never have an end, but also, that there will 
never be any essential change, in the circum- 
stances of the blest inhabitants. In other words, 
we mean, that heaven is not a state preparatory 
to some other happy state, as the present is pre- 
paratory to that ; but that it is ultimate ; that it 
fulfills or realizes the whole design of God, in the 
creation of the immortal mind. For the proof of 
this, we appeal to the whole tenor of Scripture lan- 
guage on the subject, without fear of contradiction ; 
and assert^ that while in instances too numerous to 



186 CHARACTERISTICS OF 

be quoted, it is more or less explicitly declaredj that 
the state of the blest above, is to be in all its essen- 
tial circumstances the same forever ; while the 
attainment of that state, is held up as the highest 
object of hope, and as the great good to which the 
grand system of redemption, was designed to raise 
the human race ; there is nowhere to be found the 
slightest intimation, that it is preparatory to any 
thing ulterior. Nor can we imagine, that such a 
change is possible in the nature of things. They 
who enter on the blest abodes of the heavenly 
world, are made one family with Christ in God. 
They are freed from every imperfection. They are 
filled with the intensest love to the Infinite Excel- 
lence, and they receive more than a full return of 
his affection. They are permitted to employ all 
their powers, in the execution of his will. What 
then beyond this, or differing from it, as the final 
condition and employment of intelligent and holy 
beings, can possibly be conceived ? No : there can 
be nothing higher, nothing more glorious, nothing 
more completely fitted to satisfy every wish, than 
that heavenly state, which is revealed as the inheri- 
tance of the saints. When God shall have brought 
his children thither, and put them in possession of 
its bliss, the desires of his own benevolent heart 
will be fully satisfied. He will see that in them, 
the great design which he had at the creation, of 
communicating and multiplying happiness, is an- 
swered ; and He will rejoice in the results of his 
redeeming work, and pronounce it very good. And 
the tide of blessedness in heaven, will thus flow on, 



THE HEAVENLY STATE. 187 

in a broad and deep, and unruffled current, to 
eternity ! 

The fact that such a heaven has been revealed, 
as the certain inheritance of all true behcvers, may- 
well encourage faith and hope, and afl*ord the most 
substantial comfort amidst the trials of this world. 
As we have already had occasion to remark, this 
world is a place abounding in uncertainties and 
sorrows. None can escape them altogether, since 
Providence has assigned to each a share. But if we 
are joined to the family of Christ, and possess the 
character which fits for heaven, we shall habitually 
feel that the evils of the present, are not worthy to 
be compared with the glory to which we are heirs 
in the future world. If wearied with the cares and 
toils of life, we shall remember that unending rest, 
is but a little way before us. If harassed by the 
assaults of sin, we shall anticipate the day when 
we shall sin no more. If called to affliction and to 
tears, we shall take comfort in the prospect, of soon 
reaching that bright world, where all tears are 
wiped away. If those who were dear are parted 
from us, and have died in the faith of Christ, our 
striken hearts will be consoled, when we follow 
them, in thought, to the state in which all their 
poAvers are perfect, all their occupations noble, their 
intimacy with God complete, their blessedness inva- 
riable, and their condition fixed forever. Reader, if 
your heart is set on heaven, what comfort have you 
here ? You are travelling towards that world, and 
already catch a glimpse of the pearly gates and 
glittering towers of the celestial city. You know 



188 THE HEAVENLY STATE. 

that many of your friends are there, and that you 
will there be rejoined to those who sleep in Jesus, to 
be parted not again ! And that you and they^ shall 
live to all eternity, 

* Where the anthems of rapture, unceasingly roll, 
And the smile of the Lord, is the feast of the soul.' 

Let this prospect be your joy. Let it raise you 
from despondency, and enable you cheerfully to 
bear whatever God appoints, till the time of your 
deliverance shall arrive. 

Learn too, to admire and celebrate the grace, that 
has opened the way to such an eternity of blessed- 
ness ! That the way is open to any of our race, 
we owe entirely to God's rich and abounding mercy. 
That sinners like ourselves, should not only be for- 
given, but thus exalted and made happy, may well 
excite our wonder, and should surely call forth 
praise. While then. Christian, you live for the 
world of light, let your soul be full of gratitude. 
As often as you think of the sweet delights of 
heaven, pay your offering of thankfulness ! And 
when you come to that glorious presence, where 
there is fullness of joy, and to that right hand where 
are pleasures forever more, you will join the an- 
them, which by ^ numbers without number ' shall 
be lifted up in delightful harmony to Eternity ! 



I 



CHAPTER XV. 



THERE SHALL BE NO END. 

When by the coming of Messiah, the work of 
redemption was accomphshed, and the merciful 
designs of God in relation to mankind were perfectly 
unfolded, a new era in the reign of God on earth 
commenced. Not only was the scheme of truth 
completed, but the system of regenerating influ- 
ences, which were ordained of God as the appointed 
means of restoring men to holiness, was then alsa 
brought into full and perfect operation. The new 
and efficient moral power, which was thus made to 
bear upon the world, imparted to the divine king- 
dom in it a new and powerful impulse ; it began to 
move forward with that accelerated progress, by the 
continuance of which, it was thenceforward to have 
a perpetual and sure increase. 

That advancement, certain and unending, awaits 
the Redeemer's kingdom, we receive as a fact that 
cannot reasonably be doubted. With the evidence 
of this fact^ however^ we should be thoroughly 
acquainted. Every Christian who would rise above 
17 



190 PERPETUITY OF 

disappointment, and doubts, and fears, should make 
it familiar to his mind. The world will not be 
won back to holiness without a struggle ; and it 
may, at times, require the clearest views of the sure 
foundation on which the cause of holiness is based, 
to sustain the faith and encourage the perseverance 
of believers. 

We may gather evidence on the subject, both 
from the nature of the case, and from the promises 
of God. The conclusion seems to be fully au- 
thorized, that the growth and perpetuity of the 
divine kingdom among men, must be a legitimate 
result from its essential nature ; that is to say, from 
its spirit and its principles. Its spirit is benevolence, 
its principles are truth. Benevolence, moreover, is 
diffusive, and truth is permanent. This is the sub- 
stance of the argument. 

Were a company of beings associated into one 
community, where seljfishness was the prevailing 
disposition ; and were we to add the supposition, 
which in fact could not be true, that their society 
secured their happiness, we should have no reason 
to expect an extension of their advantages to others. 
Selfishness looks not beyond its own ; it feels no 
wish to scatter good ; and if but its own desires are 
gratified, it is without any incitement to activity. 
But of benevolence, exactly the reverse is true. It 
looks abroad with a universal sympathy ; and though 
for itself it should have nothing to desire, it would 
still be prompted to exertion, by the desire to be- 
stow blessings upon others. 

But in the kingdom of the Prince of Peace, 



MESSIAH'S KINGDOM. 191 

benevolence is the all-pervading spirit. He who 
sits a King upon the holy hill of Zion, is benevo- 
lence itself. His name is love ; and his first and 
great command exacts of all his subjects, a love at 
once perfect in its kind, and universal in its range : 
and not one can find admission to his kingdom, 
who will not heartily come into the spirit of this 
law. A society thus constituted, contains within 
itself the most powerful spring of action. Its mem- 
bers feel, that the well-being of others is of equal 
value with their own ; and that that well-being can 
only be secured, by bringing them to a participation 
in their own hopes and privileges. It follows, 
therefore, that powerful efi'orts to extend the do- 
minion of the Saviour, to make all minds to under- 
stand his claims, all hearts to feel his love, and all 
knees to bow to his authority, are to be expected 
as a thing of course, from those who compose his 
kingdom. 

But further, the principles are true, upon which 
Messiah's kingdom is organized and governed. All 
the kingdoms of this Avorld, have been subject to 
decay and dissolution ; for men have formed com- 
munities, and established governments, under the 
influence of mistaken theories. They have failed 
to comprehend the relations of different classes to 
each other ; and have erred in the structure of their 
legislative systems, and made wrong estimates of 
their efliciency, in securing the interests of the 
whole. But the community which Christ has 
organized, has all its arrangements exactly adapted 
to the nature of the case. Its influences all accord 



192 PERPETUITY OF 

precisely with the nature and the wants of man. 
Its lawSj both prohibitory and preceptive, are 
founded on the true character of actions, and are 
fitted to secure the highest interests of each and 
every subject. Now it is clear that such a consti- 
tution must be permanent. For what is to dissolve 
it ? Where shall Ave look for the element which is 
destructible ? As in a piece of perfect mechanism, 
where all the parts are accurately fitted to each 
other, there will be harmony of motion, so in the 
kingdom of our Lord ; there will be no disturbing 
cause in operation, and it will therefore move on 
successfully forever. 

A reference to the past history of Messiah's king- 
dom, affords both illustration and confirmation of 
these views. Its Founder appeared in an unimpos- 
ing manner. His disciples w^ere uneducated and 
obscure. The propagation of its doctrines was 
commenced in a quiet way, and proceeded without 
the aid of any great commotion, and at a time when 
Roman literature was in the zenith of its glory. 
All these circumstances, and others like them, were 
powerful obstacles in the way of its establishment. 
Yet it Avas immediately set up, and that too among 
the refined cities of Greece and Italy. And the 
learned Roman, and the polished and philosophical 
Corinthian, yielded to its claims, and forsook their 
mysteries and their fanciful mythology, to join the 
Christian fellowship, though they were thus sub- 
jected to shame, to persecution, and to death. Yea 
more, it continued to extend itself, till the whole 
fabric of paganism fell, though sustained by poetical 



MESSIAH'S KINGDOM. 19^3 

associations, by ancient recollections, and by the 
strong arm of civil power. 

It is true, that since Christianity obtained its 
earliest triumphs, it has been, at times, obstructed, 
and perhaps temporarily arrested, in its progress. 
Yet even when betrayed and corrupted by false 
friends, and clogged and trammelled by its union 
with the state, it never lost its vital energy ; but on 
the contrary, burst forth at length from its long 
eclipse, and moved forward in its primitive strength 
and beauty. So in the struggle, which later still, 
it sustained with infidelity. When Voltaire and 
his atheistical associates among the French, and 
Hume, Gibbon, Bolingbroke and Paine, in the Eng- 
lish language, Avaged exterminating war against it ; 
when talent, learning, sophistry, and wit, and it 
may be added, scurrility, misrepresentation and 
abuse, were all enlisted ; it brought forward to the 
contest, Lardner, Campbell, Leland, Watson, Paley, 
and a host of others, and the triumph has been sig- 
nal and complete. And down to the present day, 
availing itself of the powerful influence of the press, 
and of the multiplied and ever multiplying facilities 
of intercourse, it has continued to strengthen and 
extend itself in regular progression. 

If then it has hitherto surmounted every obstacle, 
now heaving, like the fires of the volcano, the rub- 
bish which had well nigh buried it, and now bearing 
down the firmest phalanx of determined opposition, 
ought not the fact to satisfy us of its expansive and 
indestructible nature, and to give us confidence in 

its ultimate success ? Especially when ^e reflect, 
17* 



194 PERPETUITY OF 

that greater impediments can hardly be imagined to 
occur, than those which have ah*eady been met and 
overcome. 

To these arguments, which address themselves 
alike to the infidel and the believer, it may be 
added, that revelation fully and explicitly assures us, 
that the kingdom of Jesus Christ is destined to an 
endless progress. In setting forth this truth, the 
Prophets seem to have tasked imagination to the 
utmost, and to have exhausted all the powers of 
language. Says the eloquent Isaiah — ' Lift up your 
eyes to the heavens, and look upon the earth 
beneath; for the heavens shall vanish away like 
smoke, and the earth shall wax old like a garment, 
and they that dwell therein, shall die in like man- 
ner : but my salvation shall be forever, and my 
righteousness shall not be abolished.' And describ- 
ing Messiah's character and titles, he subjoins — ' Of 
the increase of his government and peace, there 
shall be no end.' So Daniel declares, that ^his 
dominion is an everlasting dominion, which shall 
not pass away ;' and that his kingdom shall not be 
destroyed. In the same spirit, all the Prophets 
testify ; as do also the writers of the New Testament 
Scriptures. 'He must reign,' says Paul, 'till He 
hath put all things under his feet. Unto the Son he 
saith, thy throne, O God, is forever and ever.' The 
fact, therefore, is conclusively established, that the 
kingdom of the Son of God shall continue to extend, 
till there are no more subjects to be added, and shall 
then go on perpetually, to increase in holiness and 
happiness. 



MESSIAH'S KINGDOM. 195 

Let us turn, then, to the means, by which the 
advancement of the kingdom of our Lord will be 
secured. We may place as first the instrumentality 
of religious truth. The question, ^How shall they 
believe on him of whom they have not heard,' 
carries its answer along Avith it. That the uncon- 
verted world may receive Jesus Christ, as their 
Saviour and their King, they must understand his 
character and claims, the principles on which He 
governs, the kind of service He requires, and the 
benefits which flow from owning his authority. On 
all these subjects, the Bible can instruct them ; and 
they who now enjoy its light and feel its power, 
are bound to spread it through the world, and have 
actually combined their energies, and given their 
pledge, that they will perform the task. 

^ During a long course of ages,' says an able 
writer, ^ a controversy, managed with various success, 
has been carried on here and there in the world, on 
the great questions of immortality ; and of the 
liability of man to future punishment, as the trans- 
gressor of divine law ; and concerning the terms of 
reconciliation. Hitherto, there has stood on the 
affirmative or religious side of this controversy, only 
a small and scattered party ; while on the other side, 
there has remained, with more or less of active 
hostility, the great majority of mankind ; who have 
chosen to pursue exclusively the interests of the 
present life, as if no doctrine of immortality had 
been credibly announced ; and have dared the future 
displeasure of the Most High, and have ventured the 
loss of endless happiness, and have spurned the 



196 PERPETUITY OF 

conditions of pardon. But it is imagined, that 
events of a new order, are to bring this momentous 
controversy to a final crisis. Yet before the awful 
moment of decision comes, and while all minds 
remain in the listlessness of the ancient apathy, and 
while the winds of high commotion lie hushed in 
the caverns of divine restraint, — in this season of 
portentous tranquillity, — those Avritings, upon the 
authority of which the issue is to turn, are put into 
every hand. And although the hands that receive 
them, seem now to hold the book with a careless 
grasp, ere long an alarm shall be sounded through 
all nations ; all shall be roused from their spiritual 
sleep, and shall awake to feel, that the interests of 
an endless life are in suspense. Then shall it 
appear, for what purpose, the Bible has first been 
delivered to every people.' 

If it must be granted, that the diff'usion of the 
truth of God, together with such other lamps of 
knowledge as naturally attend it, would not of itself 
avail to carry forward rapidly the cause of holiness, 
it cannot be denied, that it must be the precursor and 
the concomitant of other means. It must rouse 
intellect from its lethargy and degradation, and 
recall the vital warmth of the alfections. It must 
break the spell of superstition, correct the errors of 
perverted conscience, and thus afi'ord a way of 
access to more efficient influence. 

The immediate agency of the church herself, 
must constitute another means of the attainment of 
the end in question. It is the agency of the church, 
indeed, that is to spread the truth ; but we now 



MESSIAH'S KINGDOM. I97 

refer, to a more direct and personal action. But a 
very small portion of the real church, since the 
commencement of the modern efforts to evangelize 
the world, have enlisted in the work at all. Let 
almost any of our churches be examined, and it will 
probably be found, that the burden of labor and 
expense, which falls upon them, instead of being 
borne by all the members in a fair proportion, is 
actually shifted ofl' by the great majority, and left to 
rest chiefly on the few. Happy indeed are they, 
who thus sustain the ark of God when others are 
willing to desert it ; their reward shall be great in 
heaven. But the time must come, when every 
individual who has vowed allegiance to the King of 
Zion, will be ready to bear his part in the advance- 
ment of his cause ; and will live with the one grand 
object, of spreading his religion. Never since the 
first ages of the church, has this been done ; and 
hence the work has lingered ; but it will be done 
again ere long. One will go out to wield the sword 
of the Spirit, and to increase the power of truth, by 
unfolding and applying it ; another will employ 
himself in finding opportunities, and forming plans 
of action ; another will be toiling to provide pecu- 
niary means ; each will be active in his sphere, and 
according to his measure of ability, and all, will 
offer up continual and prevailing prayer before the 
throne, and will be able to declare with truth, ^ No 
man liveth to himself.' None will then throw off* 
the responsibility on others. The learned will not 
be too wise, nor the ignorant too simple to cooperate. 
The high and the honorable, will not be too proud 



198 PERPETUITY OF 

to lend their aid, nor will the low and undistin- 
guished, regard their agency as insignificant. In 
one unbroken column, will the sacramental host 
move forward, the trumpet of the Gospel pealing in 
their front, and the peaceful banner of salvation 
floating over them. Already do we see the muster- 
ing of this powerful combination ; powerful even 
now it has become. What then will it be, when 
all its ranks are full, and all its energies developed ? 
It is not possible to doubt, that it will furnish all of 
human agency that will be needed, in giving ' the 
greatness of the kingdom under the whole heaven, 
to the people of the saints of the Most High God.' 

It is the influence of the Holy Ghost, however, 
as the grand efficient agent, which certainly secures 
to the Redeemer's kingdom a perpetual increase. 
^It shall come to pass in the last days,' saith God, 
^that I will pour out my Spirit on all flesh.' This 
glorious promise, began to be fulfilled on the day of 
Pentecost ; but there are the strongest reasons for 
believing, that only a small part of all that it 
intends, has yet been realized. The ministration of 
the Spirit, is the distinguishing characteristic of the 
Gospel dispensation. In primitive times, so long as 
truth was spread, and seconded by the prayers and 
efforts of the church, the Spirit was shed down 
richly from above, and the fruits of his agency were 
manifested. While the corruption and darkness of 
the middle ages reigned, the divine agent spake to 
man, chiefly in the still small voice of occasional 
and secret admonition. Little outward evidence 
existed, that his promised influences were in the 



MESSIAH'S KINGDOM. I99 

world. But since the Reformation has commenced 
anew the diffusion of the truth, and excited some 
portions of the cliurch to second it with appropriate 
exertions, the Holy Spirit has again revealed him- 
self, and in some instances has signally displayed his 
power. 

It would seem, then, both from the tenor of the 
Scriptures, and from the history of the past, that 
this is the fundamental law of the Spirit's opera- 
tion ; viz : that the amount of efficacious influence 
which he exerts, is proportioned to the prevalence 
of truth, and to the activity of the church, in- 
cluding in the term, both prayer and effort, in 
bringing it to bear upon the hearts of men. As- 
suming this principle as true, it throws a glorious 
light over the future prospects of Christianity. 
When many shall have run to and fro, and knowl- 
edge is increased ; and when the church, instead 
of having a small fraction of her members enlisted 
in the service, shall find every man upon his post, 
and every energy applied to duty ; what may be 
expected to be the fruits of the Spirit then ? Me- 
thinks the heavens will again be opened, as when 
of old they poured down the deluge upon the world ; 
but only to let fall the waters of salvation. Then 
Ethiopia, and Egypt, Persia, Hindoostan, and China, 
the dwellers at the poles and in the islands of the 
sea, shall all have their days of Pentecost ; yea, days 
of which that was but an earnest ; and the predic- 
tion that in a day nations shall be born, shall be 
literally fulfilled. This will be the carrying out 
of the perfect plan, and the full employment of all 



200 PERPETUITY OF 

the resources of Christianity. It will bring in the 
morn of glory ; and will speedily be followed by 
the period, when, in the rich language of the 
Prophet, ^ the light of the moon shall be as the 
light of the sun, and the light of the sun seven- 
fold.' Thenceforward and forever, the kingdom 
thus established, shall be pervaded by the Spirit, 
and its increase in peace and holiness, be effectually 
secured. 

The views, then, which the men of this world 
entertain, of the prospects and resources of the 
kingdom of Messiah, are exceedingly defective. 
Looking only with the eye of Avorldly calculation, 
they regard it as altogether an insignificant affair. 
They perceive that it has but a small part, com- 
paratively, of the wealth and power of Christendom 
at its command ; that its doctrines are pure and 
self-denying, and not likely to commend themselves 
to the feelings of mankind ; and that obstacles of 
the most formidable character, must be met and 
overcome, before it can achieve a triumph. The 
other side of the subject, they do not see at all. 
When the hosts of the king of Syria encompassed 
Elisha and his servant, there seemed, to human 
view, a hopeless odds against them. But when in 
answer to the Prophet's prayer, the Lord opened 
the eyes of the young man, he saw the army of 
Jehovah, horses and chariots of fire, surrounding 
them for their defence. So, could the worldly wise 
but see with spiritual vision, they would discover 
that the resources of Omnipotence are pledged for 
the advancement of the Saviour's kingdom. They 



MESSIAH'S KINGDOM. 201 

would see the leaves of the tree of hfe, scattered 
for the heahug of the nations ; human instrumen- 
tahties rapidly increasing in numher and in power ; 
and the Spirit, like the rushing wind, that levels all 
things in its path, descending in fulfilhnent of the 
promises. And they could not longer doubt, that 
under such auspices, the redeemed of the Lord will 
return, and come Avith singing unto Zion. 

But what a vast responsibility in relation to the 
matter, is pressing upon every member of the Chris- 
tian church. We have seen that the Gospel of the 
kingdom must first be preached throughout all 
nations ; and what deserves especial notice, its 
promulgation must be accompanied with holiness 
of life, and prevalence of prayer, among believers. 
It is for them to accelerate, or to retard, the final 
triumph. And are they not at the present moment, 
immeasurably almost below the standard of their 
duty ? Where shall we find the church, that lives 
for the one grand object, of attaining holiness itself, 
and of extending the means of holiness to others ? 
How very few, do really aim at more than so much 
piety, as may aflbrd the ground of a comfortable 
hope, and a respectable profession ! With such dis- 
ciples, Christian, can thy Saviour's kingdom ever 
come ? No, never ! The church will continue to 
be feeble, so long as the great majority of Chris- 
tians think that missionaries, ministers, and deacons, 
must be eminently holy, but that they may rest 
contented, if there is nothing positively disreputable 
in their Christian walk. But such narrow vieAvs of 
duty must speedily be given up. It is likely soon 
18 



202 PERPETUITY OF MESSIAH'S KINGDOM. 

to come to pass — God grant it may — that a cold, 
and useless member, one who does not daily preach 
the Gospel by his holy living, and godly conversa- 
tion — ^will not be tolerated in our churches. Then 
the truth will tell with power. Then too the Spirit 
will descend, and subdue all hearts to Christ. If 
such results would follow Christian faithfulness, can 
you, Christian reader, offer longer to your Master a 
divided heart ? O survey the whole extent of your 
amazing obligations ; and prepare to meet them as 
you ought. Gird up yourself anew to the work of 
God, and let no man take away your crown ! 



CHAPTER XVI. 



THAT THEY ALL MAY BE ONE. 

Christianity is preeminently a spiritual religion. 
It seeks to accomplish its grand design — the dis- 
enthralment of the soul from sin, and its assimilation 
to the Deity — ^by the most direct and simple means. 
It is in this respect, especially, that it is to be re- 
garded as an improvement upon Judaism. That — 
as it was intended for an early period of the world, 
when intellect was as yet but imperfectly developed, 
and the deductions of reason were but few — sought 
to find access to the soul, almost wholly through 
the medium of sense. Of course its rites were nu- 
merous ; and they were all prescribed by God with 
the utmost particularity. There was therefore no 
room for difference of opinion, as to the outward 
form under which religion should appear ; and the 
church preserved a visible unity, from the necessity 
of the case.* 

* The succeeding pages were written three years ago. Since that 
time the subject has been fully and ably discussed, and some of the 
same views expressed by several writers ; particularly in an able 
article by Dr. Schmucker in the Biblical Repository. Tlw New 



204 THE SAVIOUR'S PRAYER. 

But the time at length arrived, when this indirect 
method of reaching the inner man with rehgious 
influencCj was no longer necessary. By the accu- 
mulated experience and moral light of ages, mankind 
were prepared for the introduction of a system, more 
direct and less mechanical ; were beginning to be 
accessible to addresses, made without symbols, to 
the soul itself, and the Gospel of the Son of God 
came in pure simplicity, at once to meet the growing 
wants of man, and to aid in raising him to a condi- 
tion more accordant with his higher nature. 

Hence it was that the truths of the Christian 
system, as they fell from the lips of Jesus Christ, 
were few, sublime, and clear. He spake, in this 
respect, as never man had spoken. Confining him- 
self mainly to the important truths, in which lay 
the moral power, which by divine cooperation, was 
to transform the hearts of men, he brought these 
out with the clearness of explicit statement, sub- 
stituting the precision of a plain announcement on 
divine authority, for the obscurity of emblematic 
exhibitions, and ritual observances. He unfolded 
the spiritual nature of the Deity ; — ^the immortal 
destiny of man ; — his depravity and need of renova- 
tion ; — ^liis own character, as God manifest in the 

York Observer also, has more than once suggested views of the 
sinfulness of dissension, similar to those which the writer has ad- 
vanced. Bat as the following pages contain the writer's own views, 
digested and committed to writing before tlie late discussions on the 
subject liad commenced, and as he feels it especially important that 
the subject should be kept before the minds of Cln'istians generally, 
he has given his discussion as originally written, at the hazard of 
repeating a few things which may have been better said by others. 



THE SAVIOUR'S PRAYER. 205 

flesh, to become an atoning Saviour ; — the mission 
of the Holy Ghost ; — and eternal retributions. The 
practical knowledge of these truths, he affirmed, 
would make men free ; in other words, would raise 
them from a state of sin and misery, and restore 
them to holiness and God ; — the great object for 
which he undertook his mission to our world. And 
when about to leave his disciples to be his ambas- 
sadors to men, he promised that the Holy Spirit 
should give them a clear apprehension of these 
essential doctrines ; prayed that they might be 
sanctified by their influence, and that so, in the 
possession of this vital knowledge, and as subjects 
of its transforming influence, they might be one in 
holy affection and desire. 

After our Lord's ascension, his Apostles went 
forth in the spirit of their Master. Disembarrassed 
alike of the complicated rites of the former and less 
perfect dispensation, and of the frivolous observances 
of paganism, they preached as the power of God 
unto salvation, those truths which bore directly on 
the renovation and moral training of the soul. They 
taught that neither circumcision availed any thing, 
nor uncircumcision ; but a new creature. And so 
far as we learn from the sacred records, they spent 
no thought or labor upon the outward manifestation 
of religion, any further than that was immediately 
subservient to the increase and extension of its 
inward power. As they saw men dead in sin, they 
sought their resurrection unto holiness ; that they 
might live the life of faith — not unto Paul, unto 
ApoUos, or unto Cephas, but unto Christ. Hence 
18=^ 



206 THE SAVIOUR'S PRAYER. 

the divine simplicity and fervor of primeval piety ; 
and hence the unity, which gave to the early church 
a resistless moral energy. 

Scarcely, however, was the first century of Chris- 
tian history closed, when indications of a different 
aim and spirit in the church began to be apparent. 
When by the zealous and spirit-stirring application 
of divine truth to the consciences of men — attended 
as it was and ever will be, by the witness of the 
Spirit — the trophies of Christianity were multiplied^ 
a question very naturally arose : Was not some spe- 
cific form of organization necessary, in order to give 
the church an outward as well as an inward unity ? 
It was a question which the Great Founder of the 
faith had not decided ; and with respect to which, 
experience had as yet acquired no wisdom. It was 
a question, therefore, fitted to engage in no small 
degree the attention of the shepherds of the fleck of 
Christ. It did, in fact, so far engross their thoughts, 
as to divert them gradually from a fervent interest 
in the doctrines of the cross ; which by the Saviour 
and his Apostles had been deemed the grand concern. 
Hence in a few centuries, it came to be too manifest, 
not only that no visible unity had been attained, but 
that the primitive vital unity had been destroyed. 
The church appeared drawn up in grand divisions ; 
each made up of incongruous and discordant parts ; 
and each laying claim to preeminent purity and 
Catholicism. And the majority seemed to have in- 
verted the Apostolic sentiment ; and to hold, that 
circumcision availeth every thing, and uncircum- 
cision every thing, but a new creature nothing. In 



THE SAVIOUR'S PRAYER. 207 

Other wordsj a devotion to mere forms, and attach- 
ment to speculative opinions, had well nigh quenched 
the flame of living piety, and consigned to neglect 
the life-giving truths, which relate to the sanctifica- 
tion of the soul. 

And what was the final consequence of such a 
state of things ? The church was at length dis- 
robed of all her beauty — shorn of her strength — 
given over to apostacy — made the derision of her 
enemies — and left for successive centuries, to grope 
in darkness — to wallow in corruption, and to pine 
in moral death. 

When after her night of sorrow, God smiled again 
on Zion, and the Reformation recalled a part of 
the nominal church to spiritual life, it was to have 
been expected, that, instructed by the errors of the 
past, the resuscitated portion would have gone back 
to the practice of the early ages ; that imbibing the 
spirit of Christ and his Apostles, she would have 
laid hold of the cardinal doctrines of the Gospel ; 
and that seeking the aid of no carnal weapons in 
her warfare, and without even looking for minor 
difl*erences, and still less stopping to adjust them, 
she would have addressed herself to the conflict 
against sin : making the love of holiness, and enmity 
to evil, her imperishable bond of union. But alas ! 
for the coming of the divine kingdom in the world ! 
The reformed church did not learn the lesson, that 
the letter killeth, while the spirit giveth life. She 
turned aside from eflforts to revive and promote 
spiritual religion, to discuss points of doubtful dis- 
putation. And not content, that the union of God's 



208 THE SAVIOUR'S PRAYER. 

people should consist in feeling all alike the prac- 
tical power of the same saving truths, she extended 
her demand for uniformity to numerous and unes- 
sential matters, with respect to which, diversity of 
opinion is perhaps a necessary result of the diversity 
of constitution among men. Thus was laid the 
foundation of the dissensions which have since 
afflicted the universal church ; and which still 
harrass, encumber, and discourage her, and cause 
her enemies to triumph in her troubles. 

But let us place the present condition of the 
church before us more distinctly ; that we may 
survey it as it is. And by the church, we would 
here be understood to mean, the great body of be- 
lievers, who hold the simple truths declared by 
Christ and his apostles, to be essential to the salva- 
tion of the soul. 

First, then, it is manifest, that the evangelical 
church at the present day, is at a wide remove from 
outward unity. Her numbers are distributed into 
numerous and distinct associations ; each bearing a 
peculiar name, embracing peculiar theoretical opin- 
ions, and subject to a peculiar code of ecclesiastical 
principles or laws. And these separate organizations, 
instead of diminishing in number, or even of remain- 
ing stationary, are from time to time increasing. 
Thus there is presented the paradoxical spectacle, 
of several parties, acknowledging in common one 
Father, one Saviour, and one Sanctifier ; professing 
the same penitence for sin, and the same faith in 
a crucified Redeemer ; maintaining the same op- 
position to the world, and cherishing the hope of 



THE SAVIOUR'S PRAYER. 209 

reaching the same rest in heaven ; and yet with this 
broad basis of communion, erecting the wall of 
separation ; presenting at least the appearance of 
hostility ; and withholding from each other, or 
giving with reluctance, the right hand of Christian 
fellowship. 

But it is necessary further to remark, that these 
which have been noticed, are only the formal and 
palpable divisions. Nearly all of them, in fact, are 
subdivided, into minor and less definite, but not 
less real alliances or fellowships. Scarce a denomi- 
nation can be found within the church, which does 
not include within itself conflicting elements ; one 
part, disposed to muhiply particulars in which agree- 
ment is demanded as a condition of rehgious asso- 
ciation, thus narrowing down the basis of com- 
munion; the other, inclined by a diminution of 
harmonizing points, to make it more broad and 
comprehensive. In some sections of the church, 
these minor classifications are distinctly to be seen ; 
in others they are as yet felt, rather than made 
manifest. 

Now if this state of division and subdivision, 
were a state of harmony and mutual kindness ; a 
state in which, with a suitable recognition by all, of 
the infirmity of the human understanding, the unity 
of the Spirit was kept in the bond of peace, and the 
chief result of which, was a holy emulation in well 
doing, it were but small occasion of regret, and 
might possibly prove even beneficial. But how 
entirely the reverse of this, is the actual state of 
things ! Instead of pressing on with united forces 



210 THE SAVIOUR'S PRAYER. 

against the common enemy, how much of the zeal 
and energy of the various squadrons of the Chris- 
tian army, is altogether worse than wasted, in 
marching and countermarching under the influence 
of hostile feelings, in order to out-general and annoy 
each other. 

Something has indeed been learned on the sub- 
ject of religious liberty ; but as yet, only the first 
elements. Diflerent denominations in the evangel- 
ical church, have to a considerable extent, been 
brought to admit the abstract proposition, that all 
have an equal right to interpret the Scriptures for 
themselves; and to be held responsible to God 
alone, for the correctness of their Christian faith and 
practice ; and that truth is to be established, not by 
tradition, or authority, but by evidence. This, how- 
ever, is only the letter of the subject ; and how 
generally a dead letter ! How few of those who 
differ, have attained the spirit, which makes them 
heartily, and affectionately, to accord to each other, 
the right thus formally admitted ; thus preserving a 
community of feeling, notwithstanding a diversity 
of speculative views ! How few have learned to 
enter into discussion, as sincere lovers of the truth ; 
laying off* the pride of intellect ; refusing to resort 
to evasion and to sophistry ; or to awaken vulgar 
prejudice by applying odious names ; and choosing 
rather to be vanquished, if truth may be unfolded, 
than to be victorious, while it is left obscm^e ! A 
single glance at the present aspect of the church, 
will show that on this subject, in all her branches, 
she has much — very much to learn. 



THE SAVIOUR'S PRAYER. 211 

And what is the practical influence, of these dis- 
sensions and aversions in the church ? To trace 
out into minute particulars, all their pernicious con- 
sequences, would be a work of great extent and 
difiiculty. We can show them, therefore, within 
the present limits, only in a general view. 

1. And we may enter on the subject by remark- 
ing, that they greatly impede the progress of the 
church herself, in sound piety and Christian knowl- 
edge. Progressive holiness, was designed of God, 
to be the grand characteristic of the church. Effec- 
tually to secure it, the Apostle tells us that the 
Saviour when he ascended up on high, gave her 
^ apostles, prophets, evangelists, pastors, and teachers, 
for the perfecting of the saints, and the edifying of 
the body of Christ ; till all come in the unity of the 
faith, and of the knowledge of the Son of God, 
unto a perfect man ; unto the measure of the stature 
of the fullness of Christ ; that they may grow up 
in all things into him, who is the head.' But these 
appointed means of sanctification with which the 
church is furnished, depend for their efficiency, on 
the presence and influence of the Spirit — the great 
author and finisher of the renovation of the soul — 
who dwells in his people, as the source of their 
spiritual life, and the earnest of their final blessed- 
ness in God. But 

* The Spirit, like the peaceful dove, 
Flies from the realms of noise and strife.' 

The fruits which he produces — love, joy and peace, 
long-suff"ering, meekness, gentleness, and faith, do 



212 THE SAVIOUR»S PRAYER. 

not appear in connection with clamor, and wrath, 
and evil speaking ; with jealousy, suspicion, and 
unholy rivalries. When difference of opinion is 
embittered into alienation, and the gentle tones of 
calm inquiry, rise to the harsh accents of an angry 
controversy, the sediment of passion is stirred up to 
pollute the living waters of salvation in the soul, 
and the still small voice is unheeded in its whispers. 
In a word, the soul ceases to be a fit temple for the 
Spirit ; and his sensible presence is withdrawn. In 
his absence, the vestal flame of piety declines ; and 
a moral winter, chills the warm currents of holy 
affection that they move no more. Thus just so far 
as the spirit of dissension and hostility obtains 
among her members, just so far the lustre of the 
church grows dim, and the beauty of her holiness 
decays. 

In respect to her spiritual knowledge, the results 
are equally disastrous. The knowledge that puffeth 
up, may be easy of attainment : but not so that on 
which when the mind feeds, it derives an immortal 
vigor. It is only when the soul, in the calmness of 
collected effort, turns towards the truth the steady 
eye of meditation, that it gains those clear and sat- 
isfying views, which at once meet its inward long- 
ings, and aid in its development. It is only when 
free from interruption or annoyance, it may dive 
into the depths of thought, that those gems may be 
discovered which add to its enduring riches. But 
when the attention is perpetually engrossed by indi- 
vidual or sectional collisions, and the mind power- 
fully excited, if not chafed and irritated, by watching 



THE SAVIOUR'S PRAYER. 213 

the progress of contention ; how shall the calm of 
meditation, and the steadiness of thought be found ? 
The habit of discreet and steady Christian action, 
rather facilitates, than retards, the attainment of 
spiritual knowledge ; but not so the overheated and 
disorded action of opposing factions. There the 
mind is unsettled, and rendered unfit for communion 
with the truth ; and drawn off through desire of 
victory, into unprofitable speculations, and scholastic 
subtleties. The moral taste is so far corrupted, that 
the very bread of heaven becomes insipid, because 
not seasoned with the spice of controversial pun- 
gency and cleverness. In this manner, sound 
knowledge in the church declines ; giving place 
perhaps to flippancy and superficial readiness, but 
leaving her really, a prey to all the evils of a moral 
famine. 

2. Another evil consequence, which results from 
the existing dissensions in the church, is the loss of 
moral power which it occasions; — power which 
might otherwise be effectively employed in pro- 
moting the salvation of the world. As has already 
been observed, the want of visible unity, might 
have proved no practical disadvantage, had unity of 
spirit been maintained. In the great diversity of 
mind which every where exists, it is not unlikely 
that thus the wants of all would better have been 
met, than had there been but one external form. 
But unity of spirit has not been maintained ; and 
whatever benefits of such a nature might have 
resulted from division, they are almost infinitely 
outweighed, by the weakening influence of variance 
19 



214 THE SAVIOUR'S PRAYER. 

and unkind collision. The political truism that 
'union is strength/ has an equal application here. 
The church is a moral engine for the accomplish- 
ment of one great object ; — that of setting up the 
reign of holiness, on the ruins of the throne of sin. 
Freedom from dissension, complete harmony of feel- 
ing, would put it in her power to concentrate all her 
energies on this one point. Her learning, talent, 
wealth, enterprise, and prayers, might all be poured 
into the mighty tide of influence, which should 
sweep away every obstruction to the reign of Heaven. 
But in her present state, a large proportion of these 
means and instruments, is diverted into other chan- 
nels, and employed for other purposes. How many 
resources are expended, in prosecuting rival schemes, 
and in endeavors to sustain the relative importance 
of this or that portion of the church ? How much 
of time and thought is wasted, in a calculation of 
the state of parties ; in adjusting trifling diflerences ; 
and striving for sectional ascendancy ? If all the 
blows which have been dealt out upon each other, 
by the diff'erent branches of the church, had been 
added to those which have actually fallen upon the 
walls of Satan's kingdom, who can say that they 
would not long since have been battered to the 
ground ? It cannot be doubted for a moment, that 
could a perfect unity of feeling and of eflbrt now be 
realized, the efficiency of the church would be 
increased a thousand fold. She would be ready to 
attempt any thing in the service of her King, and 
would soon send agitation and dismay, through the 
ranks of all his enemies. 



THE SAVIOUR'S PRAYER. 215 

3. But besides the evil influence of her dissen- 
sions upon the church herself — the diminution of 
her piety and knowledge, and the wasting of her 
energies — there is another pernicious consequence, 
which must not be omitted. They raise up pow- 
erful obstacles from without, to obstruct such efforts 
as she has time and strength to make. 

The men of this world, generally, misunderstand 
the real nature of religion. They look for perfection 
in the church ; and make few allowances for the in- 
firmities of a nature, which is but sanctified in part. 
Wherever they discover inconsistencies, instead 
of granting due indulgence, they are ever ready 
to bring charges of hypocrisy and sinister design. 
Their confidence in the honesty of Christians, and 
perhaps their belief of religious truth itself, is shaken 
or destoyed. Upon such views and dispositions, the 
influence of the alienation and strife which agitate 
the church, is peculiarly unfortunate. The bitterest 
prejudice and hostility are generated ; suspicion is 
aroused ; and every attempt at doing good, is re- 
garded as the cover of some selfish purpose. The 
world know that Jesus prayed that his people might 
be one ; and that on the page of inspiration it is 
written, ^ there is 07ie Lord — one Faith — one Bap- 
tism — 07ie God and Father of allj who is above all, 
and in you all ; ' and the incongruity between the 
aspect of the church, upon the one hand, and the 
language of his word, upon the other, is too glaring 
not to excite the doubt, whether it can consist with 
integrity of purpose and sincerity of heart. 

Especially is this true, among the more ignorant 



216 THE SAVIOUR'S PRAYER. 

and unenlightened. Having enjoyed no opportunity 
to learn the genius and spirit of Christianity, they 
can judge it only by its obvious appearances ; and 
what wonder if they stumble at the picture it pre- 
sents. In the work of publishing the Gospel to the 
heathen, which with such energy as her frittered 
strength supplies, the church has undertaken, she 
feels at every step this check upon her efforts. 
When the missionary offers the religion of the 
Gospel, as the sovereign remedy for the miseries of 
sin, he is met with the reply, felt, if not actually 
expressed, ^Go home and settle with yourselves 
what that religion is, before you offer it to us.' So 
it must be, from the nature of the case, till the 
breaches of Zion shall be healed, and the watch- 
men lift up their voice together. Then the trumpet 
of salvation shall give a certain sound, and the 
nations shall hear it from afar. 



CHAPTER XVII. 



THAT THEY ALL MAY BE ONE. 

But to what are we to ascribe the existing state 
of things ? Where shall we find a solution of the 
factj that while there is evidence of not a little vital 
piety in all the branches of the evangelical church, 
there is yet not only a want of outward unity, but 
what is of higher moment, a want of community of 
feeling, of mutual affection, and of sympathy and 
cooperation, in the work of winning back a sinful 
world to holiness. Let us attend to the answer of 
this question. 

We cannot, of course, enumerate the proximate 
causes of the various shades of opinion and of feel- 
ing which exist. So manifold are the circumstances 
and influences which immediately originate diver- 
sity of sentiment, that to point them out particularly, 
would require a minute analysis of mind, and a 
laying open of the innumerable springs of human 
action. A knowledge of specific causes, is not 
however necessary. Enough if we can discover or 
unfold, those primary or generic ones, under which 
all others may with propriety be classed. This will 
19* 



218 THE SAVIOUR'S PRAYER. 

enable us to discern where, and how, the remedy 
may be apphed. 

1. First then we find a fundamental cause of the 
dissensions which exist, in the natural and moral 
infirmity of human nature. 

We mean by natural infirmity in this case, the 
imperfection of the mind from its very constitution, 
as an instrument for the discovery of truth, or what 
is sometimes called the imperfection of the human 
understanding. 

' It is manifest,' says Locke, Hhat there is a great 
variety in men's understandings; and that their 
natural constitutions put so wide a difference be- 
tween some men, in this respect, that art and indus- 
try would never be able to master it ; and their 
very natures seem to want a foundation, on which 
to raise that which other men can easily attain 
unto.' Hence it follows that there is an essential 
difference, in the degree of clearness with w^hich 
first truths, when distinctly stated, are apprehended 
by different individuals : just as two persons of 
unequal power of vision, will differ in the distinct- 
ness of their perception of the same object, seen at 
the same distance, and through the same medium. 
And if there is such a diversity among men in the 
power of apprehending primary truths themselves, 
still greater must there necessarily be, in the ability 
to understand the multifarious applications and com- 
binations, of which these truths admit. It cannot 
therefore but occur, from the very nature of the 
case, that the subordinate parts of truth, will be 
seen by different persons Avith very different eyes. 



THE SAVIOUR'S FRAYER. 219 

And to hope for perfect uniformity of opinion in 
any branch of knowledge not demonstrative, is to 
expect to reaUze an absokite impossibiUty. 

It does not however follow from these premises, 
that one may innocently adopt the grossest errors. 
Truth, in its grand outlmes, is so easily discernible, 
that all honest inquirers may perceive it, if not with 
equal clearness, yet with sufficient certainty to set 
the mind at rest. It is only in those nicer shades, 
an accurate perception of which, adds rather to its 
beauty and completeness, than to its practical effi- 
ciency, that diversity is a necessary consequence of 
mental constitution. When men forsake the great 
landmarks of the truth, and fail to recognize its 
bold and prominent features, it is certain that there 
is something radically wrong in them ; and they 
cannot be held excusable for error. 

Now as respects those cardinal truths, which lie 
at the foundation of a system of salvation, the 
different branches of the evangelical church are 
essentially agreed ; as is manifest from the fact, that 
they recognize each other as real Christians. Their 
points of variance, therefore, must chiefly lie among 
those lesser matters, respecting many of which, at 
least, diversity of opinion occurs as a matter of 
necessity, for the reasons which have just been 
stated. And so far as diversity of opinion does 
really result from the natural imperfection of the 
understanding, just so far it is innocent ; and ir- 
remediable, except by the general improvement of 
our nature. 

But while it is not doubtful, that many of the 



220 THE SAVIOUR'S PRAYER. 

existing differences may fairly be ascribed to the 
constitutional insufficiency of the human under- 
standing, it is certain that many also, must be 
traced to a moral infirmity equally characteristic of 
our race. 

By the moral infirmity of the understanding, we 
mean that liability to error, which results from the 
influence of passion, prejudice, and a wayward, 
selfish will. Man has lost in his fallen state much 
of the free play of his higher powers, by the as- 
cendency of sinful propensities and dispositions. 
The impulse of passion and desire, disturb and 
encumber most essentially, the operations of the 
intellect, when employed upon subjects which are 
practical. Every body knows, that to produce con- 
viction of a truth which thwarts the Avishes, and is 
opposed to the feelings of the heart, with any 
evidence short of demonstration, is almost or quite 
impossible. So long as there is the least pretext for 
evasion, it is likely to be practised. Such is the 
obliquity of human nature. 

And they who compose the visible church of 
Christ, even supposing that they are all true dis- 
ciples, are but imperfectly healed of their moral 
maladies. They are no longer absolutely swayed 
by evil inclinations ,• but they have not ceased to 
feel their influence. Passion has been cast down 
indeed from its ascendancy ; but it has by no means 
been exterminated. The will has ceased to be 
supremely selfish ; but has not yet fully learned the 
great lesson of docility. Enough remains of pride, 
and prejudice, and wayAvardness, to dim the in- 



THE SAVIOUR'S PRAYER. 221 

tellectual eye in the search for truth, and thus to 
occasion distorted and mistaken views. Hence flow 
many errors, which constitutional imperfection, 
would never have originated. Hence the illusion, 
under the influence of which, the most trifling 
peculiarities of opinion are magnified till they are 
viewed as fundamental errors ; and the most un- 
important differences, are converted into impassable 
gulfs of separation. And hence the bitterness of 
controversy, and the agitations of personal and party 
strife, and the obstinacy of battles fought for victory 
and not for truth. And all this under the appear- 
ance of a zeal for God ; and with no little sincerity 
of conviction, that it is an enlightened and an 
honest zeal. 

2. But while the human understanding is im- 
perfect, Divine revelation affords but partial satis- 
faction to curious inquiry; and here we find a 
second cause of the dissensions which divide the 
Saviour's heritage. 

In speaking of revelation in this manner, we do 
not mean to controvert the distinctive article of our 
faith as Protestants, that the holy Scriptures are a 
sufficient rule of faith and practice. They are suf- 
ficient to teach us all that is essential to be believed 
or done ifi order to salvation ; and for this mainly 
were they given. They were not designed to lead 
us to the full assurance of understanding, on all 
collateral subjects ; however interesting in their 
nature, or fitted to excite our appetite for knowl- 
edge, these may be. It seems to be the ordinance 
of Heaven, with respect to our present state of being, 



222 THE SAVIOUR'S PRAYER. 

that on many subjects connected with our moral 
nature and immortal destiny, we should be left in 
ignorance, or see but darkly ; that so we may be 
disciplined into docility and faith, and thus pre- 
pared for the clear perceptions of the perfect day. 
Revelation therefore comes in aid of our own 
powers, and not to supersede their use ; — to help 
us on so far, that we may see with certainty what 
is our duty, and where lies our happiness ; leaving 
the great complement of our little sum of knowledge, 
to be made up in other worlds. 

Rich therefore as revelation is in its communica- 
tions, and invaluable and perfect as are its practical 
instructions, it still leaves open a vast field for 
speculation, and commits many matters to the 
decisions of human judgment. The Gospel gives 
the church no minutely delineated plan of govern- 
ment, no digested code of ecclesiastical canons, and 
no catholic form of worship, to place beyond dispute 
her constitution, and to secure her outward unity. 
Stating, as has already been observed, with singular 
simplicity and clearness, the method of salvation ; 
it leaves many of the relations of the truth untraced ; 
makes comparatively no attempts to harmonize its 
different aspects ; and in its morals, seeks rather 
to establish general principles, which reason may 
apply, than to multiply specific precepts. And 
hence, as the minds of men are constituted, they 
must either never think at all, on subjects which 
lie beyond the letter of the Scriptures, or they 
must differ in their reasonings, and arrive at dif- 
ferent results. But the attempt to shut up every 



THE SAVIOUR'S PRAYER. 223 

busy thought within the bounds of certain knowl- 
edge, were scarcely less preposterous than that of 
binding the lightning in chains. The other alter- 
native, is therefore unavoidable. 

3. Another cause, which, since the Reformation, 
has operated to multiply and perpetuate dissensions, 
is found in the history of the church in former ages. 

Scarcely had Christianity achieved her earliest 
triumph, when a tide of error began to set in upon 
the church. The general ignorance, greatly facil- 
itated its diffusion ; while the smallness of the 
numbers set for the promulgation of the truth, 
together with the peculiar circumstances of the 
times, rendered it impossible effectually to check 
it : and it pleased the great Founder of the faith, 
in part perhaps to show the vital power of truth 
in her subsequent resurrection, to suffer the church 
for a time, to be overwhelmed by the desolating 
flood ; in consequence of which, as we have already 
had occasion to observe, she long lay waste and 
lifeless, and seemed abandoned and forgotten of her 
Head. 

It is not then surprising, that with all the conflicts 
of past times, and with all the darkness, shame, and 
wo, which followed in the train of error then, still 
fresh in her remembrance, the church should feel 
jealous for the truth ; and that she should dread 
the first approach of an evil, of whose bitter fruits 
she has had such sad experience. It is but natural, 
if human imperfection be considered, that she should 
even take counsel of her fears too readily ; that she 
should push her vigilance to an unwise extreme ; 



224 THE SAVIOUR'S PRAYER. 

that she should expect too much from precautionary 
measures and formulas of doctrine ; that she should 
manifest, at times, an irritable and impatient spirit ; 
in short, that in a kind of desperate effort, to save 
herself from a repetition of her sorrows, she should 
be urged to the very verge of spiritual despotism. 
It is true that experience has taught a thousand 
times, that the most successful method of opposing 
error, is to speak the truth in love ; committing the 
cause to Him that judgeth righteously : but this 
is a hard lesson for humanity to learn. It requires 
a degree of meekness, humility, and confidence in 
God, which is but rarely to be found. A sense of 
danger serves to excite the mind ; excitement mag- 
nifies the peril and heightens the alarm ; till at 
length, the equilibrium of the judgment is destroyed ; 
rash methods of averting evil are adopted ; and men 
who mean to be conscientious, want but little of 
practising upon the maxim, that the end may sanc- 
tify the means. It cannot reasonably be doubted, 
that precisely in this manner strife has often been 
enkindled, and fanned speedily into the flames of 
discord. 

4. And lastly, and most important of the causes 
of dissension, may be named the defect of Christian 
holiness throughout the church. 

It ought not to be doubted, that among all who 
hold the simple truths essential to salvation, by 
whatever name they may be called, vital godliness 
is to be found. It would probably be near the truth 
to say, that the various parties and denominations, 
may contain in proportion to their numbers, about 



THE SAVIOUR'S PRAYER. 225 

an equal amount of devoted piety. But what proof 
is every where apparent, that the best are encom- 
passed with infirmity; that they fail often and 
essentially, to cherish and exhibit the spirit of their 
Master ; that their rehgious affections are too irregu- 
lar and fitful ; that their motives are frequently such 
as ambition, pride, selfish interests, or party predi- 
lections may suggest ; that very few attain to live 
and move habitually, in the pure and tranquil 
atmosphere of faith and love ; in short that the 
church universal, falls far below the high and holy 
standard of spirituality, self-sacrifice, and singleness 
of purpose, which the word of God propounds. 

Now while we cannot say, that even perfect 
holiness in all her members, would exclude from the 
church diversity of sentiraent on minor matters, we 
may affirm with confidence that it would save her 
from diversity oi feeling. Could men who were 
eminently holy, who possessed the meekness and 
gentleness of Christ, and in whose hearts divine 
love habitually dwelt, be moved to envy, evil- 
speaking and unholy rivalries ? Could they seek to 
thwart each other's plans, to wound each other's 
feelings, engage in angry strife, and indulge in 
unkind reflections ? To suppose it, is impossible. 

All hearts would be fixed on one grand centre — 
God; and would move around him in unbroken 
harmony. For since God himself is love, to abide 
in him is to abide in love. As there is diversity of 
intellectual power among the high intelligences of 
heaven, and probably also of opportunities of 
knowledge, so there is doubtless diversity, at least 
2Q 



226 THE SAVIOUR'S PRAYER. 

in the expansion of their views, of the great system 
of universal truth. Yet in one band they encom- 
pass the eternal throne ; the golden chain which 
binds their happy hearts in unison is never broken ;• 
and there is no defect in their pure celestial fellow- 
ship. So let the saints on earth imbibe the heavenly 
temper, and jars would cease forever. Mere differ- 
ence of opinion, on subjects not revealed, would no 
more lead to agitation and collision, than a difference 
of elementary constitution, would produce the same 
result among the planets, while subject to the same 
gravitating force. Happy in their points of concord, 
they would wait in faith and patience, leaving the 
doubtful and obscure, to the pure light of the perfect 
world. 

But failing of any near approach to perfect 
holiness, the different branches of the church, must 
feel but feebly the influence of the common centre 
of attraction ; and must, of course, be liable to be 
agitated by disturbing causes. For in proportion as 
the life of God is imperfect in the soul, will the evil 
propensities of fallen nature manifest themselves. 
They whose love to God is feeble, fluctuating, and 
impulsive, will want consistency and strength in 
their fraternal feelings. They who have not sub- 
jected all their private wishes to the Supreme Will, 
and centered all their hopes in the kingdom of the 
Saviour, though their predominant purpose may be 
single, will sometimes nevertheless, be swayed by 
inclinations ; and pursue the dictates of a worldly 
policy. And what shall prevent alienation of affec- 
tion from following as a consequence of diflerence 



THE SAVIOUR'S PRAYER. 227 

of judgment, where the ties of love are slender — the 
conviction of common interests and aims imperfect — 
the sense of duty wanting in activity, and the 
appeals to passion and to selfishness, powerful and 
frequent ? Jealousy and bitterness, party spirit and 
contentions, are the natural fruits of such a state of 
things. Just as certainly as holiness tends to pro- 
duce the unity of the spirit, among those who bear 
the Christian name, and to keep points of difference 
out of sight, just so certainly, the want of holiness 
tends to discord, and to mutual repulsion ; and the 
results may be expected, with all the uniformity 
which attends the operation of established moral 
law. And since it will not be disputed, that in all 
her various branches, the church is far below the 
noble eminence to which she might attain, in holy 
devotedness of heart and life to God ; it is but too 
apparent, that for many of her difficulties, she stands 
guilty before God ; and that he is thus allowing her 
own wickedness to correct, and her own back- 
slidings to reprove her. 



CHAPTER XVIII. 

THAT THEY ALL MAY BE ONE. 

We are now prepared, for the practical inquiry, 
How shall the dissensions which afflict the church 
be healed? What is the immediate duty of her 
members, in relation to the subject ? 

1. First, it is undoubtedly demanded of the 
church, that she be content to effect the salvation of 
the souls of men, without the correction of their 
unessential errors. 

To save the lost, is the grand object of the Gospel 
of our Saviour ; and for the attainment of this end, 
it enjoins repentance, faith, and holiness. Such 
errors as are incompatible with just views of the 
conditions of salvation, it is of course indispensably 
necessary to remove ; but these are not the errors 
which divide the church. It is chiefly, on points 
remote from the immediate interests of the soul, 
that Christians separate and strive. And though all 
error is more or less pernicious, and its correction 
therefore, a thing to be desired, yet, since its entire 
eradication here is not to be expected, and since it 
will ere long be effected by the removal of the soul 



THE SAVIOUR'S FRAYER. 229 

to Other worlds, it is surely better, that the church 
should expend her energies in making known to 
those who are in danger of perdition, the way in 
which they may be saved, than to waste them on 
the vain attempt to correct the comparatively trifling 
misconceptions of such as are in the way to heaven. 
While the Apostles and first preachers of Chris- 
tianity, availed themselves of proper opportunities to 
instruct the saints, and enlarge their imperfect views, 
they never thought of making this the great business 
of their ministry. They passed on from place to 
place, preaching salvation by the Cross, to those who 
were wholly dead in sin : content if such might be 
converted, to leave those who were already born 
again, mainly to the teaching of God's word and 
Spirit, for the gradual illumination of ^ what in them 
was dark.' In the same spirit lived and labored 
private Christians in their sphere. And if the same 
principle of operation were now adopted, what a 
vast increase of moral power, would be brought to 
bear on those who are perishing in darkness that is 
ruinous. It must, then, never be forgotten, that we 
cannot have a church on earth possessing perfect 
knowledge ; and that to dream of it, and to set 
ourselves impatiently and peevishly about the 
adjustment of every minor difference, is nothing less 
absurd than to dwell upon ideal beauty, till we 
cannot bear without distress the slightest blemish. 

2. A second duty, which her present condition 
imposes on the church, is that of reducing to the 
simplest form the symbols of her faith. 

She is essentially a social body ; and of necessity 
20* 



230 THE SAVIOUR'S PRAYER. 

must have a social constitution. She not only has 
a right, but is under solemn obligation, to preserve 
her ordinances from profanation, and to maintain 
her purity of character, by requiring evidence of an 
according spirit, in candidates for admission to her 
fellowship. Hence the necessity for articles of 
association ; declaring mutual faith, and defining 
mutual duty. Such articles have been adopted by 
nearly all the different sections of the church ; and 
have doubtless done essential service to the cause of 
truth and holiness. They have, however, in many 
cases, been extended far beyond the fundamental 
truths, which, on all hands, are admitted to be 
essential to holiness of life ; and to the salvation of 
the soul. They have even in some cases, exceeded 
revelation ; and have incorporated human theories 
into the digest of its doctrines. Thus the points on 
which agreement is demanded as a basis of church 
organization, and harmonious feeling, have been 
[increased to a number, far greater than the nature 
of the case demands ; and in the same proportion, 
have been multiplied the difnculties in the way of 
Christian unity. For while the nature and condition 
of the human understanding continue what they 
are, it must occur in matters of religion, that where 
the certainty of revelation ends, diversity of opinion 
will begin. 

If then the church desire the restoration of her 
unity, she must recede from w^iatever is unauthor- 
ized in her demands. She must take the first 
truths in the system of salvation, which are exhib- 
ited in bold relief upon the sacred page, and lay 



THE SAVIOUR'S PRAYER. 231 

them down as the broad basis of her fellowship. 
To all who receive and love these truths, and by- 
holiness of life reflect the image of Eternal Purity, 
she must offer a cordial welcome to her arms. 
Thus may she join in one all those whom Christ 
receives, rejecting only such as he rejects. By such 
a course, she will leave no apology for schism. 
She will maintain the sanctity of Gospel institu- 
tions ; cement the holy bonds of Christian friend- 
ship ; and build the spiritual house of Christ of 
suitable materials, and on the sure foundation. 
Meantime, she will wholly leave those non-essential 
differences, which must exist, unexaggerated by 
contradiction or by notice, to be gradually dimin- 
ished by the growth of sanctity and knowledge, 
and to be ended, so far as they are errors, by the 
dawning of celestial day. 

If any think that to reduce our formulas of doc- 
trine to absolute essentials, would be a latitudinarian 
measure, they would do well to study carefully the 
teaching of our Lord and his Apostles. They will 
find the former, dwelling almost wholly on the 
topics connected with salvation, and the latter, 
intent on knowing nothing save the cross of Christ. 
And they will find it difficult to doubt, that had 
either framed a creed, as a ground of catholic union, 
it would have been like the Saviour's model prayer, 
beautifully simple, and brieffy comprehensive. 

3. A third duty incumbent on the church, in 
view of her dissensions, is confidence in God. 

The agitating and pernicious consequences of 
excessive fear of error, have already been described. 



232 THE SAVIOUR'S PRAYER. 

Such a fear is little less disastrous in its influence, 
than indifference to the safety of the faith. It 
clearly indicates a want of enlightened views of the 
divine economy, or else want of confidence in the 
faithfulness of God. It loses sight of two great 
facts ; — the first, that the Bible is destined to remain 
as a perpetual check upon the recklessness of human 
speculation. God has given it to be his witness 
among men, that it may shed sufficient light upon 
their darkness, to conduct his children home to 
glory. He preserved it, when the foundations of 
society were broken up, so that most of the works 
of taste and genius perished, and its existence was 
imminently in peril ; until now at length its destruc- 
tion is impossible. It stands, and will stand forever, 
an index raised by God, to designate the way of 
life ; — the grand bulwark of the truth, and the anti- 
dote of error. He who has given us this light from 
heaven, will make it accomplish the end for which 
he gave it, in spite of the causes which threaten to 
extinguish or refract it. They who forsake its 
guidance, relying on their own conceited wisdom, 
may flourish for a while ; but they will end at 
length in darkness and confusion ; and their attempts 
to undermine the truth, will only serve eventually 
to show that it rests on immovable foundations. 

The other fact which agitating fear too often 
overlooks, is that the cause of truth, is God's own 
cause. The interests which are at stake on its 
success, are the interests of his own eternal kingdom. 
The church instead of being principal, in the pro- 
tracted struggle between truth and error, is only 



THE SAVIOUR'S PRAYER. 233 

second and subordinate. The God of battles is 
himself the chief. He has girded his sword upon 
his thigh ; and though he may seem to give his 
enemies advantage for a time, it is only to display 
more signally their weakness, and his power ; and 
he will, just when and how he pleases, lead on his 
own from conquering to conquer. 

Here, then, is solid ground on which the church 
should rest her confidence. She need not tremble 
for the ark, even though she beholds it seized with 
impious hands. The Bible lives ; and the God who 
gave it reigns. Let her stand calmly in her lot, 
until the end of days; discharging faithfully her 
duty, and confidently relying on the power and 
wisdom of her King. 

4. And as a fourth duty, it is demanded of the 
church, that she be more intent on eminent attain- 
ments in spiritual religion. 

If it is true, as we have seen, that to a deficiency 
of holiness must be ascribed a large proportion of 
the discord in the church, to raise the standard of 
her piety, is of course essential to a removal of her 
difficulties. The spirit of holiness, and that alone, 
can reunite the fragments, repair the broken arches, 
and replace the fallen columns, of the Christian 
temple, so as to show its living stones in beauty and 
proportion. And what I wish especially to urge, a 
far greater degree of attention must be paid, to that 
part of piety, which consists in the inward disci- 
pline and training of the soul. This is what we 
mean precisely, by spiritual religion. 

It is important to observe, that vital piety may be 



234 THE SAVIOUR'S PRAYER. 

distinguished by character, as well as by degree. 
Two individuals of equal strength of holy principle, 
may exhibit great diversity of Christian excellence. 
One, through the influence of education, tempera- 
ment, or accidental circumstances, may manifest his 
love of holiness especially by labors to promote it in 
the souls of others : while the other, from a similar 
cause, may spend most thought on its progress in 
his own. The first will not neglect entirely the 
keeping of his heart; nor the second be wholly 
inattentive to the outward duties of religion ; but 
the one will find his favorite element in action, the 
other in self-inspection, holy meditation, and aspir- 
ing after God. And the same difference which is 
here supposed, in the development of Christian 
principle in different persons, may occur in its devel- 
opment thoughout the church at large at diff"erent 
periods. The church has had her periods of medi- 
tative piety ; and now is passing through the period 
of unprecedented action. And as the meditative 
spirit was carried to the extreme of mysticism, there 
is but too much ground to fear that the active spirit, 
may at the present day, be verging towards a heart- 
less and mechanical religion. And altogther vain 
will be the effort, to bring back the church to vital 
unity, while under the influence of a cold and 
calculating spirit, however bustling her activity 
may be. 

Now as a spiritual and meditative cast of piety, 
most naturally leads the soul to dwell on vital truth ; 
it tends to awaken and sustain devout affections, 
and to produce a calm and peaceful temper. ' It 



THE SAVIOUR'S PRAYER. 235 

suffereth long and is kind ; it vaunteth not itself, is 
not easily provoked ; thinkcth no evil ; rejoiceth 
not in iniquity, but rejoiceth in the truth ; beareth 
all things ; believeth all things ; hopeth all things ; 
endure til all things.' Such then is the cast of piety 
which now the church has need especially to culti- 
vate. She need not be less dihgent in business, 
but she should have more fervency of spirit. She 
needs in her ministers, a diviner temper ; more 
of meekness and gentleness, of heavenly mind- 
edness, and holy aspiration. She needs in all 
her members, a more thorough self-acquaintance, 
deeper feelings of devotion, and more pure and 
steady love. This would be like oil poured upon 
the troubled waters. It would hush the tumult of 
her strife. It would draw divided hearts together, 
by a sympathy too powerful to be resisted. Yes, 
give her a ministry possessing the spirit of Arch- 
bishop Leighton and John Howe, and the truth of 
God would speedily cease to be proclaimed in harsh 
and controversial accents, and would distill like the 
gentle dew of heaven. Give all her members a 
corresponding temper, and they would soon mingle 
in one happy brotherhood, and the Saviour's perfect 
peace would rest upon them. 

5. And finally, the church should offer up con- 
tinually the Saviour's prayer ; ' That they all may 
be One.' 

The habitual offering up of this petition, may be 
expected to deepen in the minds of Christians, the 
conviction of the transcendent interest and im- 
portance of the subject. It will naturally lead 



236 THE SAVIOUR'S PRAYER. 

them to reflect more deeply, on the mischiefs and 
the guilt of alienation ; and on the desirableness of 
a speedy restoration of vital union. It will excite 
them to inquire, how far they are individually 
responsible for the existing state of things ; and to 
ask themselves, with what emotions he who loves 
the church as his own body, must noAv view her 
condition and her conduct. Thus will it tend to 
humble and subdue the willful and contentious 
spirit, which stirs up bitterness and strife ; and to 
prepare the way for the return of better times. 

Nor will the prayer be powerless at the throne of 
God. He who has recognized the Son as Mediator, 
will not refuse to answer a request, first uttered as 
the expression of his own desire, and seconded by 
the united voice of his people. The Spirit of peace 
and concert will be shed down from on high. It 
will move upon the agitated waters, as it did on the 
abyss of old ; and from darkness, confusion, and 
deformity, light, order and beauty shall arise. 

We have sought, in the preceding pages, to pre- 
sent a brief, yet clear and comprehensive view, of 
the subject treated. We have shown that it is in 
accordance with the genius of Christianity, and 
with the plan of Jesus Christ, that all who are true 
believers should be united in one perfect fellowship. 
We have glanced at the past history, and described 
the present condition of the church ; and have en- 
deavored to point out the consequences, the causes, 
and the remedy, of the dissensions that distract 
her. 

It now remains, that we commend the subject to 



THE SAVIOUR'S PRAYER. 237 

the calm and deep and prayerful reflection, of all 
who rely for salvation upon a crucified Redeemer ; 
and press the solemn obligation, of restoring and 
preserving the unity of the Spirit in the bond of 
peace. If the view which has been presented be a 
just one, the present state of the Christian church, 
is not her inevitable misfortune, but hex flagrant 
sin ; — a sin demanding thorough and immediate re- 
pentance. If it is only on subordinate matters, and 
not on the doctrines of salvation, that her members 
are divided ; or would be divided, if they humbly 
sought the truth ; then there is nothing to prevent 
the existence of a vital union ; — a union of sincere 
fraternal love — except an unholy pride, a want of 
charity and meekness, and obstinate self will. Each 
individual believer, then, and each separate section 
of believers, stands answerable to God for a due pro- 
portion of the evils, which dissension of necessity 
entails upon the church. If it diminishes her piety 
and knowledge, and cuts the sinews of her strength ; 
if by furnishing weapons to the scorner and the 
caviller, by exciting prejudice among the ignorant, 
and by laying a stumbling block before the heathen, 
over which multitudes will fall to rise no more, it 
creates such obstacles as inconceivably retard the 
diffusion of the Gospel, and the coming of God's 
kingdom in the world ; among those who have 
done ought to alienate, or who have neglected to 
do ought which might have bound together, must 
the amazing guilt be divided, according to the in- 
fluence of each. Nor can it be expected that God 
will favor Zion, and give her the full measure of 
21 



238 THE SAVIOUR'S PRAYER. 

the blessings promised as her glory and rejoicing in 
the latter day, until his people shall not only ac- 
knowledge, but forsake their sin ; until their best 
efforts shall be given to the work of saving men 
from hell ; until they shall cast their shibboleths 
away, rely upon the faithfulness and power of God ; 
maintain in its purity the life of faith, and join with 
one accord in the Saviour's prayer. When this is 
done, Jehovah will forgive their guilt and folly ; 
He will send them salvation from on high ; and 
hand to hand, and heart to heart, they will move 
forward with resistless power to the conquest of the 
world. 

What ground then is there, for appeal to the 
conscience and the heart of every true believer ? 
What weighty — what momentous considerations 
commend the subject to attention ? 

Ye who constitute the great community of saints, 
by whatever specific name ye may be called, most 
seriously consider, what responsibilities ye bear. 
Ye are joined to the same head, and are members 
one of another. Mutual love is exacted as the proof 
of your discipleship. Why then fall ye out together 
by the way ? Ye are bound to grow in grace and 
knowledge ; but ye cannot while you strive. Ye 
are charged to spread the gospel through the world ; 
but never can the work be done, while your time, 
and thoughts, and strength, are wasted, the mouths 
of the wicked filled with blasphemy, and the light 
of the glorious Gospel darkened, by contention. So 
long as ye remain at variance, infidelity will keep 
its ground, and find a pretext for its imbelief. Satan 



THE SAVIOUR'S PRAYER. 239 

will continue to rejoice in his successes, and millions 
of benighted souls will continue to descend to hope- 
less ruin. 

Think, then, O Christian reader, Avhatever be thy 
name or station, think of thy Saviour's prayer ! 
Place it as a frontlet on thy forehead : engrave it 
on thy hands ; and wear it as a talisman against the 
spirit of dissension. When thou prayest in thy 
closet, pray that God's people may be one. When 
thou bowest down at the domestic altar, pray that 
God's people may be one. When thou enterest the 
temple of Jehovah, pray that God's people may be 
ONE. Live, act, and pray, for Christian unity, till 
you go to join the church above. The church 
above is one. 



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